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UNITED STATES OF AMERICA. 


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THE 


OF FAITH: 


0f Jiscoxtrscs 

ON 

IMMORTALIZED 

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IN THE 

ELEVENTH CHAPTER OF HEBREWS. 


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REV. D. T. ^PHILLIPS, 

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Port Chester, N. Y. 


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'Xlciu Dork: , 

RUSSELL BROTHERS, PRINTERS AND PUBLISHERS, 

17, 19, 21, 23 Rose Street. 

1881. 


HEROES 


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THE NAMES 








Copyright, 1881, by D. T. Phillips. 


TO 


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1011. laims. 


With plmsure I dedicate to you this literary effort 
Hailing from the parish of your ancestors, I am some- 
lohat familiar xoith your pedigree, and am intimately 
axiqumnted xvith your kinsfolk, still residing near that 
antiquated spot Though virtue is not hereditary, yet I 
believe that the sterling, religious charaeter of your wdrthy 
progenitor's has contributed to shape your life and con- 
duct I have ivatched your public career with special 
interest, and rejoice to know, that every advaneement has 
been the result of honest and faithful service. Your pains- 
, taking toisk in exposing political corruption, and maintain- 
ing political economy, receives the nation's approval. You 
have the sympathies and prayers of the best men in our 
Republic. 

Respectfully yours, 

D. T. PHILLIPS, 

Port Chester, N. Y. 


October 24 , 1881 . 



■1 




SYNOPSIS. 


CHAPTER I.— Faith. 

PAGE 

Faith in its comprehensiveness — Distinction between faith and fanat- 
icism — What constitutes faith — The recipients of faith — Unseen 
things classified — Spiritual, historical, and future realities — The 
elders’ good report — Distinction between faith and belief— What 
is evangelical faith ? — Devils’ belief — Faith practically exempli- 
fied — The apprehension of faith — The Divine Architect — Scepti- 
cism’s flimsy pretexts — The English traveller well answered — 

The Creator — The fool’s creed 17 

CHAPTER 11. — The Faith of Abel. 

An appropriate title — Faith essential to right conduct — What God 
first demands — Superiority of Abel’s oflfering — The principle 
which prompted the offering — Cain’s presumptionr— Envy — An 
unmeaning offering — Abel’s foresight — Divine approval and dis- 
approval— How sacrifices received Divine favor — Possessors and 
professors — The true theory of giving — The influence of Abel’s 
offering — Cain’s offering held in lasting Contempt — God’s people 
more renowned after death — Execrable memory of the unright- 
eous — A fitting epitaph 29 

CHAPTER 111. — The Faith of Enoch. 

A suggestive memoir — Attractiveness of Enoch’s life — New Testa- 
ment allusions — Walking with God — What it involves— Har- 
monious agreement — Communion with God — Progress in the 
Divine life — Old experiences — Enoch’s translation — Divine 
sovereignty — Enoch’s faith rewarded — Believers’ conversation 
and treasure in Heaven— Resembling the aerostat— Earthly at- 
tractions and tendencies — The anxious search — From the altar 
to the throne— Enoch’s commendation— Agreeableness of his 
society— Pleasing God— The subject illustrated— Happy end. . 39 


VI 


SYNOPSIS. 


CHAPTER IV. — The EssEOTiAie of Faith, 

PAGE 

Belie! of the Divine existence — First principles in religion — Dis- 
astrous results of unbelief — Atheists more consistent than Deists 
— Testimony of conscience — Half of life composed of faith — Il- 
lustrations of the fact — Atheism not originated in the intellect — 
Where infidelity begins — Voices_ testifying of God’s existence 
in every department of life — The moral government of God — 

The fool’s mission — Prayer and its reward — Faith the soul of 
prayer — Faith inspiring its subject with triumphant joy, . . 49 

CHAPTER Y.— The Faith of Noah. 

A profitable exercise — Household names — Faitli not clamorous for 
physical or mathematical demonstrations — Accepting God’.s 
testimony— Prompt obedience under strange circumstances — i 
The deluge — Was it partial or universal? — Traces of the deluge 
— Universal tradition of the deluge — The book that Noah 
studied — A determined faith — Not easily discouraged — The ark 
completed — The crisis arrived — Locked in the ark — A terrific 
night — Blessedness of obedience — Faith exalting its subjects — 
Warning to unbelievers. 57 

CHAPTER VI. — The Faith of Abraham, the Pilgrim. 

Abraham’s pedigree — Faith does not exempt us from trials — Abra- 
ham’s first trial — Leaving home — In a foreign country — A sore . • 
bereavement — Worthy , of emulation — The future dark — Faith 
as guide and companion — Heaven — Where is it? — Ignorance of 
the invisible world — What is known is gratifying — The 
patriarch’s inconveniences— Stephen’s address before the San- 
hedrim — Faith sustained — Not left forlorn— A happy illustra- 
tion — Hopeful expectancy — It pays here — The household of 
faith — What believers can afford to do — The Divinely built city 
— Leaving the city of destruction — An illustrious gathering. . 67 

CHAPTER VII. — The Faith of Sarah. 

A genuine faith — A significant change— Peter’s reference to Sarah as 
an exemplary woman — Her former incredulity — An effectual re- 
proof — God’s unlimited power — Faith triumphing over doubt — • 

A needed lesson — Secret of failure — What is essential— Deceived 


SYNOPSIS. 


Yll 

PAGE 

by shadows — Recognizing the agency of supernatural power — 

An unstaggering faith — The Divine faithfulness — Still greater 
miracles — Work of conversion supernatural — The sphere of 
prayer — Word to mothers — Faith wonderfully rewarded — Barren 
Zion encouraged — Moral beauty. ........ 77 

CHAPTER VITI.^Dtino in Faith. 

Faith an active principle — Praises of faith celebrated — What is it to 
die in faith? — Trusting God — Recognizing the Divine sov- 
ereignty and mercy — Not a leap in the dark — Examples of those 
dying in hiith — Fullers grand experience — No compromise — 
Bearing witness to the truth — Spurious faith — The promises — 

The saints’ attitude toward the promises — Seeing, believing, 
and greeting the promises — The aspirations of believers — 
Emptiness of the world — Living above crosses — No retraction — 

The better country — Transcendent status of Heaven-bound pil- 
grims — The Apocalyptic portraiture of the city of God — Wel- 
come home 85 

CHAPTER -IX.— The Faith of Abraham, the Tried. 

The sharpest test known — What meant by God tempting Abraham 
— Why was Abraham thus “ tempted?” — The circumstances of 
the trial — “ After these things ” explained — The nature of the 
offering demanded— Tried as father and saint— The only son — 

The tragic scene — The angelic interposition — Offering virtually 
' made — God’s only begotten Son” — Believers still tried in the 
loss of their loved ones — Sorrow and submission in harmony — 

- The son of promise — The courage of faith — A melting colloquy 
— The grand example of faith — Faith in God’s resurrection 
power — Enpamhdle the prefigured Jesus — Abraham’s 
unconscious prophecy fulfilled — Ram caught in the thicket — 
Lessons 95 


CHAPTER X. — The Faith of Isaac. 

A son of Abraham in a twofold sense — In what Isaac’s faith con- 
sisted — Its parental relationsliip — The twin brothers— Domestic 
discord — Foolish distinctions — A lesson of warning to parents 
— Jacob’s meanness — Esau’s covetousness — Their descendants 
still in the world — A fratricidal attack designed— Interposition 


Vlll 


SYNOPSIS. 


PAGE 

of Providence — Jacob’s deception meets retribntion — A life of 
calamities — Prophetic character of Isaac’s faith— Both predicted 
blessings literally fulfilled — Eebekah’s good intentions, but 
mistaken ideas — Isaac’s unshaken faith — The best legacy. . 106 


CHAPTEK XI. — The Faith of Jacob. 

A changed story — The meeting at Peniel — A misapprehended pas- 
sage of Scripture — The change of name — Fervent prayer etfect- 
ual — Faith displayed in Jacob’s dying blessing — ^lanasseh and 
Ephraim — A touching sight — Old people — Eecognition of God’s 
goodness — The value of a saint’s dying blessing— A cheering 
faith — Jacob’s dying posture — The oriental bed — The old staff 
— The Douay version — An old believer — The sublimest picture 
— Thaddeus Stevens and Thurlow Weed — Old in years, but 
young in heart — Title of 0. P 118 


CHAPTEE XII. — The Faith of Joseph. 

An exquisite narrative — Trials converted into blessings — A sug- 
gestive life — Joseph’s remarkable dreams — His ^ brothers’ be- 
havior — A murderous hatred — An infamous consultation — Sold 
to the Ishmaelites — Eeuben’s remorse — Moral worth appreci- 
ated and recognized — Joseph appointed overseer — llis fiercest 
temptation- Slander — Its curse — Joseph in prison — Divine in- 
terposition — Joseph appointed governor — Our late President — 
Solomon’s words — The predictions of Joseph verified — A melt- 
ing incident — Joseph’s command — His death and burial — Im- 
mortalized by faith — The evidence of immortality — What alone 
is worthy of ambition 121 


CHAPTEE XIII.— The Faith of Moses’ Parents. 

A remarkable child — Concealment of birth — Confidence of Divine 
interposition — Amram and Jochebed — The surpassing beauty 
of their babe — Alarming symptoms — Consultation by the parents 
— The ark of bulrushes — The threatened danger — Thermuthis 
— Miriam — The thrilling drama — Engaging a mother as nurse — 

Not put to confusion — Fearlessness of human threats — Pharaoh’s 
cruel edict — A critical moment — A noble princess — Faith saving 
from danger— A greater enemy than Pharaoh— Need of cautiom 131 


SYNOPSIS. 


IX 


CHAPTER XIV. — The Faith or Moses. 

PAGE 

The hand of Providence — An eventful life — What Moses sa«riflned 
— Princely honors — Palatial pleasures — Egyptian wealth — True 
manhood — Real riches — What Moses preferred — Affliction with 
God’s people — Religious reproach — Taking up the cross — Badge 
of honor — An example wortliy of imitation — Glorying in the 
cross of Christ — Prospects of future blessedness — The recom- 
pense of the rew'ard — Believers’ shining day to come — What 
Moses accomplished — The flight from Egypt — The establish- s 
ment of the passover — The sprinkling of the blood — The blood 
of Christ — Triumphant passage through the Red Sea — Pre- 
sumption punished— Death’s narrow sea 139 


CHAPTER XV. — Faith vs. Walls oe Jekicho. 

The city of palm trees— Signification of Joshua’s name — Instruc- 
tions fulfilled — Insignificant instruments — Nothing impossible 
unto God — ^Discouragements— Dauntless perseverance — Rams’ 
horns — Divine trumpets — Earthen vessels — Overthrow of the 
besieged city — Faith absolutely necessary — The Gospel trumpet 
— Stubbornness of the human heart — The Gospel the power of 
God — God and the Church acting in concert — The reason of non- 
success — What is really needed — The importance of repeated 
efforts — Victory certain — Lessons to be learned — No failure in 
faithful labor 151 

CHAPTER XVI.— The Faith of Rahab. 

The foundation of love — The source of good w'orks — Transforming 
power of faith — Meaning of the term “ harlot ’’—Rahab’s con- 
dition not hopeless — Her conversion — The adventurous spirit of 
faith — Its fearlessness — The two spies — Faith a heroic grace — 

The compensating quality of faith — Safety of Rahab’s house- 
hold — Faith saving whole families — An Antinomian spirit — A 
merited rebuke — Saving faith illustrated by a remarkable dream 
— Mercy for all — Simplicity of faith 159 

CHAPTER XVIL— The Faith of Gideon. 

Man a cipher— Gideon with God irresistible— Faith recruiting by 
prayer— Seeking a sign — Divine approbation— Overthi'owing 


X 


SYNOPSIS. 


PAGE 

the altar of Baal — Seeking another sign — Commending our 
undertakings to God — None so mighty as those who pray — The 
man of faith invincible — Faith’s brilliant triumph — The gallant 
three hundred — Oreb and Zeeb — Zebah and Zalmunna slain — 

The Midianites subdued— The complete victory — “ The sword 
of the Lord” — Failure apart from God — Moral weapons — An 
instructive faith — The Lord of hosts fighting with His people. 169 

CHAPTER XVIII. — The Faith of Samsoh. 

The fabled giant — ^The giant of faith— The Jewish Hercules — Viewed 
in two aspects — Samson’s physical strength— Its secret — Was he 
different from other men? — All power belongeth unto God — 
Samson’s first feat — Tears a lion in pieces — The folly of making 
types of every Old Testament character — How Samson is sup- 
posed to be a type of Christ — Nazarites in the Nazarene — The ' 
slaughter of thirty Ashkelonites — Burning the corn fields, vine- 
yards, and olive groves — Samson’s slaughter of the Philistines — 

Lex tdlionis not our law — Samson extricating himself from 

his bonds — Ramath Lehi — The jawbone tragedy — Sporting eJt a 
terrible cost — A surpassing sight 177 

CHAPTER XIX.— The Faith of Barak. 

Honored associates — Deborah, the prophetess and judge — Barak’s 
military triumph — Sisera and his army — The folly of self-pre- 
sumption — Triumph through God — The runaway— The sleep of 
delusion — Infatuation — Minority becomes a majority with God — 

An aggressive warfare — The song of deliverance — True poetry 
inspiring — Remarkable strains — Thrilling pictures — Meroz and 
its citizens — Their spiritual descendants — Large memberships— 
Worthless professors — Sin, the mightiest foe — What strong drink 
does — A terrible catalogue — The Divine curse on every Meroziau 
character 187 

CHAPTER XX. — The Faith of Jephthah. 

Jephthah’s nationality — His brothers’ discourteous treatment— 
Divine guardianship — A great change of opinion — Dispatches 
after Jephthah — Head and captain — God’s despised people re- 
membered— The preliminary exercise — A hero at the throne of 
grace — xinswers to prayer on the battle field— The monks of 


SYNOPSIS. 


XI 


PAGB 

Bangor — The prayers of John Knox — Honorable eflfoVts made to 
effect an amicable settlement — No Napoleonism or Bismarckism 
about Jephthah — The spirit of the Ammonitish king still linger- 
ing — Causes of war — Jephthah made irresistible-^His victories 
over the Ammonites and Ephraiinites — Sacred vow performed — 
Was his daughter des'troyed? — Vows broken — A triumphant 
end 195 


CHAPTER XXL— The Faith of David. 

A deeply-interesting history — David’s faith seen in his wonderful 
achievements — The Philistine champion — A lad combating with 
a giant — Eliab greatly mistaken — His upbraiding words proved 
false — The best training — Meeting the foe — The giant’s wrathful 
defiance — David’s coolness — The demoralized and oppressed 
children of Israel — An overruling Providence — The art of sling- 
ing — David’s wonderful skill — The first aim successful — More 
than conqueror — Secret of the shepherd’s success — Helpless 
without faith in God — Keeping the powder dry, and trusting in 
God — Faith certain of victory — The skirmishes between Chris- 
tian and Apollyon — Other renowned names 203 


CHAPTER XXII. — The Faith of Sahuel. 

The last, but not least — The birth of Samuel — Prompt obedience— 

The call — The response — Contemptuous treatment of God — An 
eminent intercessor — Ebenezer — Ministerial Samuels — The obli-' 
gation of churches — An incomparable judiciary — Aristides — 

Sir Matthew Hale — Judges should be men of God — The curse 
of the country — An exemplary preacher — The heroes of the 
pulpit— Christianity in the South Sea Islands — Y'outhful piety — 

A parting word with the young 213 



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SUGGESTIVE EXTRACTS 


Invisibilia non decipiunt. 

Faith without works is like a bird without wings. — Beaumont. 

The two hymns of the Apostolic epistles are the hymn of faith 
(Hebrews xi.) and the hymn of love ( 1 Corinthians xiii.i, both making 
flights of impassioned rhetoric. — Alfokd. 

Instead of faith being a difficult thing, a man has to throw the dead 
wood of logic and of scepticism right across the current of his life, to 
prevent him from exercising it. — Beecher. 

The Scripture hath laid a flat opposition between faith and sense. We 
live by faith, saith the Apostle, and not by sight, or by sense. They 
are two buckets ; the life of faith and the life of sense. When one goes 
up, the other goes down ; the higher faith rises, the lower sense and 
reason ; the higher sense and reason, the lower faith. — Bridge. 

So faith without works is worthless, for it has in it no saving quality. 
Such faith is a mere intellectual assent to the truth, or rather, to some 
parts of the truth, leaving the heart unmoved, and, therefore, creating 
no motives to action. — J. M. Pendleton. 

There will be works with faith, as there is thunder with lightning ; 
but just as it is not the thunder, but the lightning that strikes the tree, 
so it is not the works which justify. Put it in one sentence — faith alone 
justifies, but not the faith which is alone. Lightning alone strikes, but 
not the lightning which is alone, without thunder ; for that is only sum- 
mer lightning, and harmless. — F. W. Robertson. 

0 faith is a busy, lively, active thing ! It is impossible for it not to be 
ceaselessly working good. Whoso doeth not such works, is an un- 
believing man. It is as impossible to separate works from faith, as to 
separate burning and shining from fire. — Luther. 

Whatever faith touches it turns to gold, that is, into our good. It is a 
sword to defend, a guide to direct, a staff to support, a friend to comfort, 
and a golden key to ‘open Heaven to us. Without it, it is impossible to 
please God. There is something very stimulating in the thought that 


XIV 


SUGGESTRTE EXTRACTS. 


we can do that which shall actually please God ; it throws a liglit of 
glory on all duty.— Bkooks. 

Faith is like the magnetic needle, often trembling, yet ever true ; 
swayed amid the tempest’s wildest tossings, by the invisible, mysterious 
spell, which never fails to direct it right. It is computed that there are 
about fifty thousand voyages [in his day] always upon the ocean. Who 
can describe the obligation these are under to this constant, unerring 
guide ? — Bowes. 

Faith believes what it sees not; for if thou seest, there is no faith : the 
Lord has gone away, so as not to be seen. He is hidden that He may be 
believed ; the yearning desire by faith after Him who is unseen, is the 
preparation of a Heavenly mansion for us ; when He shall be seen, it shall 
be given to us as the reward of faith. — Augustine. 

Faith is the nail which fastens the soul to Christ, and love is'that 
grace which drives it to the head. Faith takes hold of him, and love 
helps to keep the grip. Christ dwells in the heart by faith, and he 
burns in the heart by love ; like a fire melting the heart. Faith casts 
the knot, and love draws it fast. — Eeskine. 

But what is faith good for? It is good for every good purpose the 
foundation and root of all graces. All the prayers made by devotion ; 
all the good works done by charity ; all the actual expressions of holi- 
ness ; all the praises sounded forth by thankfulness,'come from the root 
of faith, that is the life of them all. Faith doth animate works, as the 
body lives by the soul. — Spencer. 

James, in making faith with works, and not faith without w'orks, the 
condition of justification, is only in seeming contradiction with Paul. 
Neither made faith in one’s own works the condition of justification, 
and thus one’s own works the meritorious cause of justification. Both 
made faith in Christ the condition, and both insisted that it should be a 
genuine, and hence a working faith. — Pepper. 

A lion in confiiet with the powers of hell, faith lies down like a lamb 
at the feet of her Lord. It returns and rests in quietness and in con- 
fidence. The calm resting upon God makes it victorious over all beside. 
In truth, it is He who fights for the believer, with the believer, in the 
believer. Faith does nothing alone, nothing of itself, but everything 
under God, by God, through God. — Stoughton. 

Faith is something more than the assent of the imderstanding to testi- 
mony. It is something more than the gush of sentiment, or the outfiow 
of emotion. It is something more than an isolated act of the will. It 


SUGGESTIVE EXTRACTS. 


XV 


is that wliich is comprehensive of them all. The faith which receives 
Christ, is a principle which draws upon all the constituents of our being. 
— Palmer. 

While reason is puzzling herself about the mystery, Faith is turning it 
into her daily bread, and feeding on it. While Reason is applying the 
tests of her earthly chemistry, threatening to dissolve the very cross of 
Calvary in her crucibles. Faith has quietly set the holy doctrine to the 
music of her joy, and is singing it as her hymn of Benedictus or Magni- 
ficat in unquestioning peace. — F. D. Huntington. 

Reason stands in the valley gazing upward to distant heights, as the 
traveller looks up to Mount Washington from Jefferson, or to Jungfrau 
from Interlachen, while faith climbs each summit to bring back tran- 
sporting views, and flower, or fern, or gem. Reason represents the feet, 
and faith the wings. — Dennen. 

Sight is the noblest sense ; it is quick ; we can look from earth to 
Heaven in one moment : it is large ; we can see the hemisphere of the 
heavens at one view : it is sure and certain ; in hearing we may be de- 
ceived ; and lastly, it is the most affecting sense. Even so, faith is the 
quickest, the largest, the most certain, the most affecting grace : like an 
eagle in the clouds, at one view it sees Christ in Heaven, and looks 
down upon the world ; it looks backward and forward : it sees things 
past, present and to come. — Sjbbes. 

The Apostle speaks of being justified by faith, that is, not by our own 
righteousness, but by the righteousness of another; of living by faith, 
that is, not by our own earnings, so to speak, but by the generosity of 
another ; of standing by faith, that is, not upon our own legs, as we 
should say, but upon those of another; of walking by faith, which is as 
much as if He had said, “We walk, not trusting in our eyes, but the 
eyes of another ; w'e are blind, and cannot guide ourselves ; we must 
therefore rely upon God for direction and instruction.”— And. Fuller. 

Faith always goes before, Hope follows after, and may in some sort be 
said to be the daughter of Faith, for it is as impossible for a man to hope 
for that which he believes not, as for a painter to draw a picture in the 
air. Faith is the Christian’s logic ; Hope his rhetoric. Faith perceives 
that which is to be done ; Hope gives alacrity to the doing it. Faith 
guides, advises, rectifies ; Hope courageously encounters with all ad- 
versaries ; therefore faith is compared to a doctor in the schools ; Hope 
to a captain in the wars. Faith has for its objects, things past, present, 
and future ; Hope only respects and expects things to come.— Thomas 
Adams. 


XVI 


SUGGESTIVE EXTRACTS. 


Faith is a certain image of eternity ; all things are present to it ; things 
past, and things to come are all so before the eyes of faith, that he in 
whose eyes that candle is enkindled beholds Heaven as present, and 
sees how blessed a thing it is to die in God’s favor, and to be chimed to 
our grave with the music of a good conscience. . Faith converses with 
the angels, and antedates the hymns of glory. Every man that hath 
this grace is as certain that there are glories for him if he persevere in 
his duty, as if he had heard and sung the thanksgiving song for the 
blessed sentence of doomsday. — Jeremy Taylor. 

From that union ( faith and works ) have sprung up a glorious pro- 
geny. All the mighty deeds which have ennobled and elevated human- 
ity own that parentage. Faith and action have been the source under 
God, of everything good, and great, and enduring in the Church of Christ: 
the very Church itself exists through them. Its model men were men 
of faith and action. A faith sound as that of the Assembly will not 
save the dying world around us unless it flows out into action. — Cuyler. 

What is now most wanted in the Christian world is more faith. We 
too little respect faith ; we too much dabble in reason ; fabricating Gos- 
pels, where we ought to be receiving Christ ; limiting all faith, if we 
chance to allow of faith, by the measures of previous evidence ; and cut- 
ting the wings of faith, when laying hold of God, and bathing in the 
secret mind of God, it conquers more and higher evidence. — Bushnell. 

Some people suppose that if you have faith you may aCt like a fool. 
But faith makes a person wise. It is one of the notable points about 
faith that it is sanctified common sense. That is not at all a bad defini- 
tion of faith. It is not fanaticism ; it is not absurdity ; it is making God 
the grandest asset in our account, and then reckoning according to the 
soundest logic. It is not putting my hands into boiling water with the 
impression that it will not scald me ; it is not doing rash and absurd 
things. Faith is believing in God and acting toward God as we ought 
to do. It is treating Him, not as a cipher, but as a grand overtopping 
numeral in all our additions and subtractions. It is sanctified reason, 
enlightened from on high. — Spurgeon. 

Nothing but Christian faith gives to the furthest future, the solidity and 
definiteness which it must have if it is to be a break-water for us against 
the fluctuating sCa of present cares and thoughts. — M aclaren. 

Without faith it is impossible to please Him. — Paul. 

This is the victory that overcometh the world, even our faith.— John. 

Ye believe in God, believe also in me. — Christ. 


THE HEROES OF FAITH. 


CHAP TEE I. 


Heb. XL 1-3. 

1 Now faith is the substance of things hoped for, the evidence of 
things not seen. 

2 For by it the elders obtained a good report. 

3 Through faith we understand that the worlds were framed by the 
word of God, so th;it things which are seen were not made of things 
which do appear. 

“Faith lights us through the dark to Deity; 

Whilst without sight, we witness that she shows 
More God than in His works our eyes can see ; 

Though none but by those works the Godhead knows.” 

— Davenant. 

Faith ! Wliat a comprehensive principle ! It 
grasps, so to speak, two eternities — the eternity of 
the past and the eternity of the future. It lays hold 
of Him who is from everlasting to everlasting. In 
the words of our text, and the examples introduced 
in this chapter, the inspired writer teaches how faith 
has ever been the means of the saints’ perseverance 
in grace. Various interpretations have been given 
to these passages by hermeneutical scholars, but 
they all amount substantially to the same idea. The 
faith here so graphically described refers exclusively 
to believers. It is that comprehensive principle by 

1 


18 


THE HEEOES OF FAITH. 


which they live, and which, in the hour of distress 
or trial, assuages grief and invigorates virtue. 

We must, however, distinguish between faith and 
fanaticism. Faith must have substantial rations to 
feed upon. It must have living bread, and enduring 
meat. Fanaticism receives any dogma as truth, as a 
babe takes his sop from his mother’s spoon. There 
is an antipodal ditferenc'e between an intelligent faith, 
and blind infatuation. 

THE COMPBEHENSIVENESS OF FAITH. 

I. Wlmt constitutes faith. 

Two elements are mentioned here as entering into 
its composition. 

1. It is the substance of things hoped for. 

The word translated “substance” is one of the 
archaisms of the New Testament. Modern inter- 
preters give the words “ground,” “confidence,” 
“assurance,” as the nearest approx:imation to the 
meaning of the original. Faith is the ground, con- 
fidence, or assurance of things hoped for. None can 
feel the force of these words but such as live by 
faith. To them faith gives reality to things hoped 
for. Faith to them is not an empty shadow that fiits 
across the firmament of their mind. It is the reality 
of a sun, whose golden light may be seen, and whose 
glowing rays may be felt. It is not a bubble on the 
stream, which vanishes in a moment. It is as the 
ocean in its service, conveying umiumbered thou- 


THE COMPEEHENSIVENESS OF FAITH. 


19 


sands on its mighty bosom to the port of eternal 
safety. 

The “things hoped for” include all that can be 
enjoyed consistently with the Divine will on earth, 
and all we expect to enjoy in Heaven. 

The believer’s faith confidently expects daily for- 
giveness for sins committed, and opportunities for 
improvement neglected ; spiritual strength to subdue 
tendencies and habits of evil; continued grace to 
fulfil the will of God ; Divine presence in public and 
private worship ; Divine aid in temptation ; Divine 
support in the season of affliction, and in the hour of 
death ; and at last, a blessed realization of all that 
God has promised in the life to come ; namely, a 
glorious resurrection, a union with the redeemed 
triumphant church, the conscious attainment of per- 
fect holiness, and the everlasting possession of perfect 
happiness. The believer hopes for all this, and faith 
assures him of their realization; yea-, faith makes 
them realities to him now. , He has the antepast in 
his soul of the choice feast of love he is to enjoy 
hereafter. He experiences so much of Heaven in 
his soul here that he is frequently led to exclaim : 

Mj -mlling soul would stay 
In such a frame as this ; 

And sit and sing itself away 
To everlasting bliss.” 

2. It is the evidence of things not seen. 

The word “evidence” is a logical term, signifying 
“conclusive demonstration.” It is here applied to 
objects invisible to the naked eye, or matters that 


20 


THE HEBOES OF FAITH. 


cannot be subjected to human sense. The mind of 
faith is so convinced of the reality of things .unseen, 
that it has equal weight with the believer as though 
they were under his actual observation. 

“ Faith is the evidence or conviction of things not 
seen.” 

Of these unseen realities there are three classes. 

1. Spiritiud realities. 

Such as the being of God, witli His attributes and 
perfections. His justice, truth, holiness and mercy. 
His eternity, immutability, omnipotence, omniscience 
and omnipresence. Faith conceives of God as a 
revelation; not as an hypothesis demonstrated by 
reasoning, but as a truth established by testimony. 
Faith supplies the room of reason. Not that these 
things are unreasonable, but are, as Finney said of 
the Trinity, “ above reason.” 

2. Historical realities. 

Namely, all that the Scriptures testify as to past 
events. The creation of the universe we did not 
witness, yet by faith we readily admit that it had its 
genesis, and that its originator was one God — the 
true and living God. On the testimony of the same 
revelation, we believe in the formation and fall of our 
first parents ; the destruction by deluge of the world, 
and other facts recorded in Old Testament history ; 
also in the incarnation of the Son of God ; His im- 
maculate life ; His miraculous works ; His atoning 
death ; His triumphant resurrection ; His glorious as- 


THE COMPKEHENSIVENESS OF FAITH. 


21 


cension to the right hand of the Father ; in short, 
the entire substance of the mediatorial economy. 
By faith we rely on the unshaken testimony of Beve- 
lation in relation to these truths. 

3. Future realities. 

By this I mean the universal spread of Christian- 
ity ; the resurrection of the dead, the general judg- 
ment ; the everlasting destiny of the righteous and 
wicked. We are fully persuaded in our mind con- 
cerning these stern realities of the future. Though 
not the objects of our observation, yet by faith we 
accept them as facts on the testimony of God’s word ; 
just as we believe on human testimony that there are 
such cities as London, Kome and Pekin. “ Faith in 
the Divine Bevelation answers all the purposes of a 
convincing argument, or is itself, to the mind, a con- 
vincing argument of the real existence of those things 
which are not seen.”* “Faith is the evidence of 
things not seen.” 

II. Whom faith commends. 

“For by it the elders obtained a good report.” 
These elders are the patriarchs whose names are em- 
blazoned in this chapter. In succeeding discourses, 
we shall refer to the distinctive features of their faith, 
by which they were immortalized. Surely what hath 
faith wrought through these renowned saints of the 
Most High ! Yea ! how indebted to this inspiring 
principle is the world. Martin Tupper sings : 


* Binney ’3 “ Practical power of faith.” Sermon 1. 


22 


THE HEROES OF FAITH. 


“ Faith worketh wonders; 

Never was a marvel done upon the earth, but it had sprung of faith ; 
Nothing noble, generous, or great, but faith was the root of the achieve- 
ment ; 

Nothing comely, nothing famous, but its praise is faith. 

Leonidas fought in human faith, as Joshua in Divine. 

Xenophon trusted to his skill, aud the sons of Mattathias to their cause ; 
In faith Columbus found a path across the untried waters. 

The heroines of Arc and Saragossa fought in earthly faith. 

Tell was strong, and Alfred great, and Luther wise by faith. " 
Margaret by faith was valiant for her son, and Wallace mighty for his 
people. 

Faith in his reason made Socrates sublime, as faith in his science 
Galileo. 

Ambassadors in faith are bold, and unreproved for boldness. 

Faith urged Fabius to delay, and sent forth Hannibal to Canae. 

Caesar at the Rubicon, Miltiades at Marathon, both were sped by faith. 
I set not all in equal spheres; number not the martyr with the patriot. 
I class not the hero with his horse, because the twain have courage; 
But only for example and instruction, that all things stand by faith.” 

Tlie faith which the elders inherited achieved ex- 
traordinary feats, because it involved unwavering 
confidence in God, and entire dependence on God. 
On account of such faith, they received the highest 
commendations from Heaven. Being dead, they yet 
speak through their faith. The good report they 
have received through faith has not yet ceased, nor 
shall it ever cease. • 

If we would obtain with them this “ good report,” 
we must first obtain “ the like precious faith through 
the righteousness of God and our Saviour Jesus 
Christ.” That faith that will lead us to lean on God, 
and trust in Him. 

We must beware of confounding faith* with belief. 


THE COMPREHENSIVENESS OF FAITH. 


23 


It is possible to believe all that is written of God in 
His word, and yet be destitute of faith. Faith em- 
braces belief, but belief does not necessarily include 
faith. Devils are not infidels in this latter sense. 
They believe all that the Scriptures teach concerning 
God, but it is not that belief which leads them to ex- 
ercise faith in God. It is not an evangelical, trust- 
ful, fruit-bearing faith ; but a cold, heartless, intel- 
lectual assent. The faith which the elders embraced 
and which all true believers possess, is that which 
leads them to place their full confidence in God, and 
to trust Him where they cannot trace Him. 

To believe that the Lord Jesus Christ died on the 
cross is not significant in itself, more than the belief 
that He lived, unless we have faith in the atoning 
sacrifice of His death, and trust in that atonement 
for salvation. This is the faith that reports favorably 
of its subjects, before the highest throne in the uni- 
verse. 

The question is. Have we this trusting, life giving. 
Heaven-commending faith ? We know what it means 
theoretically, but do we know what it means experi- 
mentally? To know it in the heart is infinitely better 
than to apprehend it by the intellect. In fact, we do 
not truly know what faith is, unless we experience it 
in the heart, and express it in our lives. 

Suppose a Laplander were to visit one of the 
West India Islands, and some one there attempt to 
describe a delicious fruit growing in those parts. He 
might inform his visitor that the fruit grew on a tree 
of glossy green ; that it was of a globular shape ; of a 


24 


THE HEEOES OE FAITH. 


deep yellow tint, approaching to a beantiful light red 
color;, that it belonged to the genus citrus, and 'so 
forth ; but we question whether the Laplander would 
gain a very definite idea of what an orange is. But 
let him be led to an orange grove, and assured that 
he is welcome to lay hold of the fruit for himself — 
one moment’s seeing and tasting will teach him more 
about an orange than an hour’s botanical lecture. 
So we must lay hold of Christ, and taste the sweet- 
ness of His forgiving love, if we would find out the 
nature of true faith. 

III. What faith apprehends. Verse 3. 

Faith ascribes the formation of the universe to the 
word of God — that is, the oral word of God, not the 
personal word. The original word is derived from 
Bhema, not Logos. “ He spake, and it was done ; 
He commanded, and it stood fast.” Nothing was 
made without the Logos, the Son of God. It was the 
fiat of His word that caused countless worlds to leap 
into existence. Oh, what a wonderful framework has 
the word of our God produced ! 

“ 0 thou eternal One, whose presence bright 
All space doth occupy, all motion guide, 

Unchanged through Time’s all-devastating flight. 

Thou only God ! there is no God beside. 

Being above all beings I Mighty One ! 

Whom none can comprehend and none explore. 

Who finest existence with Thyself alone ; 

Embracing all — supporting — ruling o’er. 

In its sublime research, philosophy 

May measure out the ocean deep — may count 
The sand, or the sun’s rays — but, God ! for Thee 
There is no weight nor measure : none can mount 


THE COMPEEHENSIVENESS OF FAITH. 


25 


Up to thy mysteries ; Eeason’s brightest spark, 

Tho’ kindled by thy light, in vain would try 
Thy counsels, infinite and dark ; 

And thought is lost ere thought can soar so high, 

E’en like past moments in Eternity. 

•Thou from primeval nothingness didst call 
First chaos, then existence ; Lord ! on thee 
Eternity had its foundations; all 
Sprung forth from thee ; of-li^lit, joy, harmony, 

Sole origin ; all life, all beauty thine. 

Thy word created all, and doth create: 

Thy splendor fills all space with rays Divine, 

Thou art, and wert, and shalt be! Glorious! Great! 
Life-giving, life-sustaining Potentate !” * 

Faith teaches that there were no pre-existing 
materials employed in the uprearing of the universe. 
He resorted to no material means. He merely spoke, 
and out of chaos emerged cosmos. “In the begin- 
ning God created the heavens and the earth.” In 
the beginning, when there was neither matter nor 
time. Faith teaches that God framed and fitted up 
the whole planetary . system in the unsurpassed order 
they are at present. Never was there an architect 
or builder like Him. Others are guided by certain 
plans and specifications, but God’s plan was mapped 
out in His own infinite mind, and a word from His 
omnific lips gave immediate execution to that plan. 

It is as astonishing as it is unaccountable, how 
some men are inclined to dispute the Divine existence, 
on the flimsiest pretexts. Nelson, in his work on 
“Infidelity,” mentions the case of an English traveller 


* From Derzhavin’s Eussian poem on “God.” 

1 * 


26 


THE HEROES OF FAITH. 


by the name of Brydone. In describing the particu- 
lars of Mount Etna, he speaks of a stream of lava, 
which he discovered on the mountain’s side. He 
thought it must have been thrown out by an erup- 
tion, which was mentioned perhaps by Polybius as 
having occurred 1,700 years ago. There was no soil 
on it. The particles of dust floating through the air 
had not fallen there, so as to furnish hold for vegeta- 
tion, and these vegetables had not grown, and decayed 
again and again, thus adding to the depth of the soil. 
Such a work had not even commenced. He adds, 
that on some part of that mountain, near the foot, if 
you but sink a pit, you must pass through seven dif- 
ferent strata of lava, with two feet of soil between 
them. Upon the supposition that 2,000 years are req- 
uisite for the increase of earth just named, he asks 
how seven different layers could be formed in less 
than 14,000 years ? The chronology of Moses makes 
the world not half as old. He was jocular over his 
discovery, as it is natural for those who are prej- 
udiced against the Scriptures, while hundreds were 
delighted with what seemed a confutation of the 
Bible. Though the traveller only conjectured that he 
had found lava mentioned by the ancient writer, and 
simply thought what he said, still it was enough for 
the frantic men who were wild over this analogical 
theory. Supposition was strong enough to rivet 
their unbelief. Moses was altogether wrong ; Brydone, 
the traveller, was right. Another learned English- 
man wrote in answer to this wild theory. He said 
that as Brydone’s admirers seemed fond of arguing 


THE COMPREHENSIVENESS OF FAITH. 27 

from analogy, he would give them an additional 
illustration. He reminded them that the cities of 
Herculaneum and Pompeii, were buried by the erup- 
tion in which the elder Pliny perished 1,700 years 
since. Those cities have lately been discovered, and 
in digging down to reach their streets, six different 
strata of lava are passed through, with two feet of 
earth between them. And the famous Watson tells 
us, that if six different soils near Vesuvius could be 
formed in 1,700 years, perhaps seven might be made 
elsewhere in 5,000 years.* The geological calcula- 
tions of some men are unsafe things to depend on. 
“ The fool hath said in his heart. No God.” Atheism 
does not begin in the head, but in the heart. It 
wishes there were no God, for the doctrine interferes 
with its carnal desires. As we gaze thoughtfully on 
this stupendous fabric, and all those million rolling 
worlds suspended above, pendulous in fluid ether, 
we exclaim with adoring lip and heart, “ My Lord 
and my God ! Thou hast out of things which do not 
appear, made the things that are seen.” 

“ The fool hath said, ‘ There is no God: ’ 

No God I Who lights the morning sun, 

And sends him on his heavenly road, 

A far and brilliant course to run? 

Who, when the radiant day is done. 

Hangs forth the moon’s nocturnal lamp. 

And bids the planets, one by one. 

Steal o’er the night vales dark and damp ? 


* Nelson on “Infidelity,” pp. 19-21. 


28 


THE HEROES OF FAITH. 


No God ! Who gives the eA’-ening dew, 

The fanning breeze, the fostering shower? 

Who warms the spring morn’s budding bough. 
And paints the summer’s noontide flower? 

Who spreads in the autumnal bower. 

The fruit tree’s mellow stores around; 

And sends the Winter’s icy power, 

T’ invigorate the exhausted ground ? 

No God I Who’makes the bird to wing 
Its flight, like arrow through the sky; 

And gives the deer its power to spring 
From rock to rock, triumphantly?* 

Who formed Behemoth, huge and high, 

That at a draught the river drains ; 

And great Leviathan to lie. 

Like floating isle, on Ocean’s plains ? 

No God ! Who warms the heart to heave 
With thousand feelings soft and sweet. 

And prompts the aspiring soul to leave 
The earth we tread beneath our feet. 

And soar away on pinions fleet. 

Beyond the scene of mortal strife. 

With fair ethereal forms to meet. 

That tell us of an after life ? 

No God ! Who fixed the solid ground 
On pillars strong, that alter not? 

Who spread the curtained sky around. 

Who doth the ocean bounds allot? 

Who all things to perfection brought 
On earth below, in Heaven above ? 

Go, ask the fool^of impious thought 
That dares to say — There is no God.” 


CHAPTEE II 


heb. xr. 4. 

4 By faith Abel offered unto God a more excellent sacrifice than 
Cain, by which he obtained witness that he was righteous, God testif}"- 
ing of his gifts: and by it he being dead yet speaketh. 

* * * “ The unjust the just hath slain, 

For envy that his brother’s offering found 
From Heaven acceptance; but the bloody fact 
Will be avenged, and the other’s faith, approved. 

Lose no reward, though here thou see him die, 

Bolling in dust and gore.” — Milton. 

With peculiar propriety has this chapter been 
designated “the chapter of faith.” Here we have 
suggestive references to all the leading patriarchs of 
the old dispensation. The several illustrations ad- 
duced are intended to demonstrate the wonderful 
achievements of faith, together with the utter im- 
possibility of accomplishing anything worthy, suc- 
cessfully and permanently, without it. This distin- 
guished principle immortalized the elders. As they 
lived by faith, so they died in faith. 

The first character claiming our attention is Abel. 
“By faith Abel offered unto God a more excellent sacri- 
fice than Cain.” In Genesis 4, we have a brief but com- 
prehensive account of the circumstances of his life 
and death. We learn from that chapter that “Cain 
brought the fruits of the ea];th as an offering unto the 
Lord.” As an offering it was selfishly convenient, 
impiously insulting, and shamefully inferior. He 


30 


THE HEEOES OF FAITH. 


gave what first came to hand, thus imagining that 
any offering, irrespective of principle, was good enough 
for Him. Abel, however, “ brought the firstling of 
his fiock and of the fat.” He offered the best he had. 
He examined carefully, and selected the “ firstling of 
his flock.” “And the Lord had respect unto Abel 
and his offering.” God gazed with satisfaction on 
him. Ah! there is something significant in God’s 
look. “ He seeth not as man seeth ; the Lord looketh 
on the heart.” His gazing pleasingly on Abel and 
his offering, proves that the offerer’s heart was right 
before God, and that his offering was worthy. 

Let us also learn, that God expects the firstling 
from us — the first and best of our lives, and not the 
worthless remnant of them. Nor will he accept any 
offering of ours, until we have, first of all, given Him 
our heart. His language is not, “Give me thy money,” 
but, “My son, give me thy heart.” Having first given 
the heart, then He expects us to consecrate our ener- 
gies and means for the promotion of His glory. He 
claims the heart in all that we do. If we so act, 
there can be no peril of the wily .serpent of jealousy 
creeping into our bosom, as in Cain’s case, and strik- 
ing into us its deadly, venomous fangs. 

THE FAITH OF ABEL. 

1. It was shoim in the exceUenx^y of his offering. 

“ By faith Abel offered unto God a more excellent 
sacrifice than Cain.” There has been considerable 
speculation as to why Abel’s sacrifice was superior to 


THE FAITH OF ABEL. 


31 


Cain’s. Men like F. D. Maurice affirm that the offer- 
ing of one was quite as proper as the other, and that 
the whole difference lay in the state of their hearts. 
There are others who maintain that the excellency 
was in the nature of the sacrifice offered. It is not a 
“ question, they say, as to the men, but only as to their 
sacrifice ; it is not a question as to the offerer, but as to 
the offering.” Now it strikes my mind, that the charac- 
ter of the men, as well as the nature of their offerings, 
have something to do with this subject. Abel was a 
man of faith, and consequently his sacrifice was a 
superior one ; and his sacrifice was a superior one, 
because he was a man of faith. It was Abel’s faith 
that led him to sacrifice the firstling of his flock. 
“Without faith it is impossible to please God.” 
Abel’s sacrifice was well pleasing to God, for there 
was faith found in him who presented it. Cain’s 
contemptible offering was displeasing to God. It 
was the offering of a faithless. Godless, and bloody 
assassin ; and as an offering it was as improper as it 
was inferior. “ O envy, the corrosive of all evil minds, 
and the root of all atrocious actions ! It should have 
been Cain’s joy to see his brother accepted ; it should 
have been his sorrow to see that he had deserved re- 
jection ; his brother’s example should have animated 
and directed him in the same path of godliness.”* 
We learn, then, that unless faith be the principle 
which actuates us in religious service, our actions 
will not be acceptable unto God. We must pray in 


* Bishop Hall’s Scripture History, p. 18. 


32 


THE HEEOES OF FAITH. 


faitli, preach in faith, contribute in faith, and live by 
faith, if we would die in faith, and receive the Divine 
approval. 

When the sainted Abel offered the firstling of his 
flock in sacrifice, he exercised unwavering faith in the 
covenant which Jehovah made in Eden, “that the 
seed of the woman shall bruise the serpent’s head.” 
He believed that the battle would be fought, and that 
the victory would turn in favor of the Captain of our 
salvation. That the “serpent’s head,” the devil, 
would be mortally wounded by the “seed of the 
woman,” Mary’s son. When Abel offered his “ more 
excellent sacrifice,” he foresaw by faith the Divine 
sacrifice which was to be offered on Calvary. In the 
anticipation of that wonderful sacrifice he offered his 
sacrifice. He confidently believed that the Messiah 
would voluntarily offer Himself at the appointed time 
as a sacrifice for sin, and that that sacrifice would 
yield the fullest satisfaction to God, while at the same 
time it would efficaciously wipe away the foulest 
guilt. 

Had Cain possessed Abel’s faith, he would have 
been taught by that faith, that “ without shedding of 
blood there is no remission of sins.” Like Abel, he 
would have offered a sin-offering in bloody sacrifice. 
In his faithless and contemptuous offering there is no 
recognition of the truth that he was a fallen sinner, 
and that he needed an atoning Saviour. Abel’s sacri- 
fice was therefore superior to that of Cain, for the 
reason that it'was offered and was prompted by a higher 
principle than Cain’s. Cain’s bloodless sacrifice was 


THE FAITH OF ABEL. 


33 


a repudiation of Christ’s own bloody sacrifice. Abel’s 
“ more excellent sacrifice” was a grand testimony to 
the still more excellent sacrifice of the Son of God. 
It was a sacrifice in accordance with the revealed will 
of God ; a sacrifice offered by a genuine heart and 
generous hand ; a sacrifice befitting sinful man ; a 
sacrifice presented in faith in view' of the atoning 
sacrifice of the Lamb of God, on which he entirely 
trusted for salvation. 

2. Its offering received the Divine approval, which 
CairCs did not receive. 

Cain did a disreputable act when he offhandedly 
presented his inferior offering to God. He imagined 
that any kind of an offering would do for God, and 
was therefore an unrighteous, dishonorable man. 
Had he faith, he would not have acted so unworthily. 
This is why God was wnroth with him, and rejected 
his oblation. Abel, on the other hand, obtained the 
testimony that he was righteous, God testifying of his 
gifts. How God manifested His approval of Abel’s 
sacrifice we cannot exactly tell. Neither Moses nor 
Paul informs us. Some entertain the idea that fire 
descended from Heaven to consume Abel’s sacrifice, 
leaving Cain’s untouched. This is a very natural 
supposition, inasmuch as a similar phenomenon oc- 
curred on subsequent occasions. Doubtless, the of- 
fering received public approval, as the offerer himself 
received practical testimony that he was righteous. 
Gideon’s sacrifice was consumed by fire. Manoah’s 
sacrifice was burnt on the rock, and in its flame the 


34 


THE HEROES OF FAITH. 


angel returned to Heaven. The first sacrifices of Aaron 
were consumed by holy fire from Heaven. When 
Elijah prayed on Mount Carmel, he was confident 
that God would answer by fire. It is certain that 
Abel was encouraged in some public and tangible 
manner, that God was pleased with his sacrifice. 
This public testimony was a favorable and indubita- 
ble proof of its excellency, and of Abel’s righteousness. 

There are myriads still in this glorious land of civil 
and religious freedom, who have the blessed assurance 
in their hearts that their large sacrifices and muni- 
ficent offerings are acceptable unto God. They know 
by happy experience the truth of the philosophy 
which teaches that “ it is more blessed to give than 
to receive.” Is it not an incontrovertible fact, that 
the more we do for God and His cause, the more 
happy and blessed we feel? We are rewarded here 
in the satisfaction we feel that God is graciously 
pleased with us, and graciously accepts our offerings 
of faith. 

But while there are those who received public and 
justifying testimony that they are righteous, God 
testifying of their gifts, there are those, alas ! who, like 
Cain, demonstrate by their parsimonious and indiffer- 
ent conduct that any offering may do for God. What 
they contribute is what they can easily spare. Their 
inquiry is not : “ How much can I give to God, or do for 
Him ?” but, “ How little can I give or do ?” And, like 
Cain, they are envious of those men who act more 
generously. It is related of a church member, that 
he was in the habit of boasting that he had been a 


THE FAITH OF ABEL. 


35 


member of a Christian Church twenty-five years, and 
that it never cost him more than twenty-five cents 
during the whole period of his membership. Such 
admission was too much for the good minister who was 
his pastor, and he very fittingly replied : “ And may 
the Lord have mercy on your poor, stingy soul.” May 
we not earn the reputation of soul close-fistedness ! 
May our anxiety ever be, “ How much can I give, or 
do for Him who gave Himself for me ?” What we 
have given conscientiously and cheerfully for God 
and His cause shall never be missed, while at the 
same time we shall receive the happy testimony that 
our persons and offerings are acceptable unto God. 
God forbid that we should be under Cain’s brand. 
God grant that we may be of Abel’s stamp. 

3. It hears the impress of immortality. 

“And through it, he, being dead, yet speaketh.” 
Abel’s body has been buried more than 5,000 years 
since, but his gifts still live. He and his offering will 
be remembered as long as the earth stands. There 
is not the slightest intimation of Cain’s death, nei- 
ther of his offering, only that which is discreditable. 
His death was not worthy of record, nor his obla- 
tion worthy of commendation ; but of his brother it 
is expressly and emphatically stated that his sacrifice 
was a more excellent one than Cain’s, and that by it, 
“ he, being dead, yet speaketh.” How forcible are 
the Psalmist’s words : “ The righteous shall be had 
in everlasting remembrance.” Also the words of his 
son, Solomon : “ The memory of the just is blessed. 


36 


THE HEROES OF FAITH. 


but the name of the wicked shall rot.” Abel’s name 
is more popular to-day than ever it was. His mem- 
ory is stamped with an immortal fame. The name of 
Cain has putrified many ages since, and his memory 
is despised. Abel yet speaks through his sacrifice. 
.Cain is dumb these generations, and' his offering 
doomed to everlasting contempt. Abel’s offering 
speaks highly of his faith, and his faith speaks 
highly of his offering, and God speaks highly of 
both. These significant words may be fitly applied 
to tens of thousands of the illustrious departed. 
Though dead, their names emit the richest fra- 
grance. Abel and Abraham, Joseph and Joshua, 
David and Daniel, Peter and Paul, are more popular 
to-day in the estimation of the Church and the 
world, being dead, than they were upon earth ; while 
the names of Cain and Ham, Ahab and Jezebel, 
Haman and Nebuchadnezzar, Herod and Judas, are 
buried in shame and everlasting contempt. The 
names of Martin Luther and' his associates, Melanc- 
thon and Zwinglius, Wesley and Whitefield, William 
Kjiibb and William Carey, John Bunyan and John 
Knox, Rowland Hill and Roger Williams, are ever 
embalmed in the sacred shrine of memory, while 
the names of Nero and Diocletian, Henry YHL and 
Judge Jeffreys, King John and Queen Mary, Tom 
Paine and Voltaire, are remembered with unmiti- 
gated disgust. 

As of Abel and the illustrious men spoken of, so of 
every true believer who has entered into rest it may 
be said, “ He, being dead, yet speaketh.” He speaks 


THE FAITH OF ABEL. 


37 


through his example, deeds, and words. His holy 
life and consistent walk, his wise counsels and faith- 
ful warnings, his religious fidelity and sweetest 
resignation, still live and speak in the memory of 
multitudes, though his body moulders in the ashes 
of corruption. “He rests from his labors, and his 
works do follow him.” 

How shall it be with us ? When we have passed 
away to the land whence no traveller returns, shall it 
be said of us, “ He, being dead, yet speaketh ” ? 
Should the hands of love rear a tombstone over our 
mortal remains, may we have so lived as to deserve 
the epitaph, “He, being dead, yet speaketh.” 

“ Life’s labor done, as sinks the clay, 

Light from its load the spirit flies, 

While heaven and earth contrive to say. 

How blest the righteous when he dies ! ” 


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CHAPTEE III. 

Heb. XI. 5. 

5 By faith Enoch was translated that ho should not see death; and 
was not found, because God had translated him: for before his trans- 
lation he had this testimony, that he pleased God. 

“ The only righteous in a world perverse. 

And therefore hated, therefore so beset 
With foes, for daring single to be just. 

And utter odious truth that God would come 
To judge them with his saints : him the Most High 
Rapt in a balmy cloud with winged steeds. 

Did, as thou saw’st, receive, to walk with God 
High in salvation and the climes of bliss. 

Exempt from death, to show thee what reward 
Awaits the good, the rest what punishment.” — Milton. 

Enoch’s biographical memoir is condensed into 
few but comprehensive words. Gen. v. 21-24. There 
is one statement, however, made by the sacred his- 
torian that is worth a thousand volumes. “And 
Enoch walked with God.” It is no exaggeration to 
affirm that there are volumes of recommendation in 
this single phrase. The historian Moses having men- 
tioned about Adam, his wife, and two sons, he proceeds 
with the generations, ages, and deaths of the patri- 
archs till Noah, but when he arrives at the subject of 
our text he suddenly pauses. There is something in 
Enoch which attracts attention. It lays hold of the 
historian’s mind. All that is said of Seth, Enos, and 
Mahaleel, and others, is that they begat sons and 
daughters, and died. And that is all that may be 


40 


THE HEROES OF FAITH. 


said of many in our day and generation, so aimless 
and useless are their lives. But when the writer 
reaches the case of Enoch, and states that he was 
sixty-five years when he begat Methuselah, he stops 
to particularize on his character. It demands more 
than a passing word. “And Enoch walked with God, 
after he begat Methuselah, three hundred years, and 
begat sons and daughters.” If we bear in mind the 
number of days in the year, we shall be reminded 
of Enoch’s years on earth. As a fitting conclusion 
to the sacredness of Enoch’s memory, the historian 
reiterates his statement of his character with the 
appended distinction conferred on him, “And Enoch 
walked with God, and was not, for God took him.” 
Gen. V. 24. 

We have a brief reference to him in the Epistle of 
Jude, or Judas (not Judas Iscariot, but the brother of 
James, and cousin of our Lord Jesus Christ). Here 
we learn the prophetic character of his mission. 
Jude 14, 15. The author of the Epistle to the 
Hebrews passes a high encomium on Enoch’s charac- 
ter, and places him among the ancient celebrities of 
faith. He speaks of him as having “pleased God.” 

THE FAITH OF ENOCH. 

I. Enoch's walk of faith. 

H. Enoch's escort hy faith. 

III. Enoch's comrneiidation through faith. 

I. Eifwch's walk of faith. 

Enoch was a man of faith. “He walked with 


THE FAITH OF ENOCH. 


41 


God.” We embody these words from Genesis in our 
text, as it is necessary to explain how he exercised 
his faith, and thus have an intelligent idea what 
walking with God means. He did not walk literally 
with God, for God was in Heaven and he on earth. 
God, too, is an invisible spirit, and possesses no cor- 
poreal parts. He has no flesh and bones, as we 
have. How could Enoch, then, a man in the flesh, 
walk with God, who is an invisible spirit ? Our text 
introduces a word which solves the problem. That 
word is “faith.” “We walk by faith, not by sight.” 
In this sense believers to-day walk with God. 
Enoch’s walk of faith with God implies three things. 

1. That they were harmoniomly agreed. 

“How can two walk, except they be agreed?” is an 
ancient inquiry. It is an interrogative way of sup- 
posing the impossibility of the thing. It is rather 
an amusing, though no desirable spectacle, to witness 
two enemies meet. One is seen this side of the 
street, the other in the opposite direction. What 
occasions such estrangement and dislike? Dissen- 
sion and disunion. They have neither the desire to 
walk together, nor to talk to one another. They wish 
themselves far away from each other. On the other 
hand, when we see two walk together, linked arm in 
arm, we naturally conclude that they are in perfect 
unison. So it was with this pious patriarch. He 
walked, as it were, arm in arm with God, thus teach- 
ing how mutually agreed and closely united they 
were. 


2 


42 


THE HEROES OF FAITH. 


2. That Enoch hdd constant commmiion with God. 

His walk was not in vain. It was not an aimless 
peregrination. Some hallowed fellowship must have 
been carried on between them. Friends do not 
usually walk together without engaging in some con- 
versation. A friendly walk means a friendly talk. 
Whether profitable or unprofitable, friendship will 
find some topic for conversation. The fact that 
Enoch walked with God, suggests the heavenly na- 
ture of their communion. Enoch would open his 
heart, and tell all its secrets ; God would open His 
heart and tell Enoch His, “for the secret of the 
Lord is with them that fear Him, and He will show 
them His covenant.” 

There were other distinguished persons on earth 
at this epoch, such as kings, senators, nobles, and 
bards, but he found no opportunity of associating 
with these men, nor did he desire the opportunity, 
for he enjoyed the society of an infinitely superior 
associate, “the King of kings and Lord of lords.” 
Multitudes of believers still have no prospect of as- 
sociating with the so-called dignitaries of earth, nor 
do they particularly desire it, for one is their Friend 
who is high above all, God blessed forever. As long 
as they enjoy the fellowship of “the high and the 
lofty One who inhabiteth eternity,” this is all that 
their aspiring soul desires. “Whom have I in 
Heaven, but Thee, and on earth I desire none other 
beside Thee. My flesh and my heart faileth, but 
God is the strength of my heart, and my portion for 
ever.” 


THE FAITH OF ENOCH. 


43 


3. That Enoch ][yrogTessed in the Divine life. 

No figure can describe the idea of progress better 
than walking. If, after we have decided on a jour- 
ney, we would reach our destination, we must keep 
constantly on our way. We must not dawdle on the 
road, or retrace our steps, or we cannot reach it. So 
of the way that leads to God’s right hand. If we 
loiter, or drag along slowly and indolently, or turn to 
look back, we may never reach the blissful station. 
Let us, then, not be spiritual loafers. Like Enoch, 
may we cease not to walk with God till we are safely 
lodged in His everlasting embrace. Zion’s pilgrims 
go from strength to strength ; every one of them in 
Zion appeareth before God. Each step we make 
in the Christian life brings us nearer to God. We 
are nearer our home in Heaven to-day than ever 
we’ve been before. Let us make further advances 
in the Divine life. Let us not live on old experiences, 
but seek fresh, tokens of good. Daily and hourly 
may we walk with God by faith, that we may at last 
walk eternally with him by sight. 

IT . EnocKs escort by faith. ‘‘He was translated that 
he should not see death.” 

Some try to persuade us that Enoch actually died, 
but was so suddenly translated to Heaven that he did 
not feel the effects of death. This supposition can- 
not be correct, inasmuch as the original word, Mete- 
tethi, was never employed of the departure of any 
save Enoch and Elijah, which indicates that they 
went to Heaven in a different way from others. Un- 


44 


THE HEEOES OF FAITH. 


doubtedly Enoch underwent some important change 
in his condition before his removal, but that he did 
not die is evident. He might have undergone some 
transformation like that taught in 1 Cor. xv. 51. He 
was translated without tasting death. He left nothing 
behind him of his nature but his sins, and they were 
buried in the ocean of God’s unfathomable love. He 
had seen death in various forms prior to his own 
triumphant exit from this world, but though he saw 
death in this sense, he never tasted its bitterness. 
He knew not what it was to suffer the pangs 
of dissolution. And why? For two reasons at least. 
To show the sovereignty of Jehovah, and to reward 
Enoch’s faith. In consequence of his faith “he was 
translated that he should not see death.” For three 
hundred years he had lived in Heaven in spirit and 
affection, and finally he was altogether absorbed 
there. The conversation of believers is still in 
Heaven. There their affections are set. There their 
treasure is, their God, their all. Sometimes faith 
lifts them to the very threshold of Heaven; there 
seems but one step between them and the interior 
of the palace, but then certain circumstances subse- 
quently attract their attention again to earth. They 
resemble the aerostat (balloon) which ascends through 
the influence of gas. When that gas is consumed, 
the power of attraction or gravitation draws it back 
again. Scientists tell us if it were possible to de- 
stroy this power, that the aerostat would ascend to 
heights unutterable, never to return any more. So may 
we declare in reference to the believer. His jubilant 


THE FAITH OF ENOCH. 


45 


spirit sometimes lifts him high above earth, until he 
feels, with the Apostle, a desire to depart, and to be 
with Christ in the everlasting heights of glory. But 
there are subtle influences at work in this world, 
which draw him back again, viz., domestic cares, 
worldly trials, business difficulties, an evil heart, 
temptations of the flesh; but when, these obstruc- 
tions are removed, the soul shall then untrammelled 
wing its flight to the regions of everlasting day, and 
there, on the treetop of celestial bliss and blessed- 
ness, the spirit bird shall warble forth his song of un- 
dying melody. It so happened with Enoch. He 
was delivered from every influence which bound him 
to earth, and safely landed in God’s own immediate 
presence, where there is fulness of joy, and pleasures 
for evermore. Thus was his faith gloriously acknowl- 
edged. “And was not found, iot God took him.” 
They had searched for him, but could not find him. 
We can imagine his devoted wife crushed with grief, 
sitting on the desolate hearth unable to conceive 
what had befallen her husband. The children come 
in from play, or return from school. She inquires 
of them concerning their father, but no tidings. The 
men-servants arrive from their work, and she anx- 
iously inquires of thein whether they had seen or 
heard of their master, but no tidings still. Intimate 
friends of the family drop in on a visit. She inquires 
of them if they knew anything about Enoch. They, 
too, had no satisfactory reply. So they all resolve to 
search for him. Not one stone is left unturned. They 
avail themselves of every means to discover his 


46 


THE HEKOES OF FAITH. 


whereabouts, but with all their efforts they cannot 
find him, because “God had translated him.” He 
was conveyed from the altar to the throne. 

III. Enoclis (xmrmridatiwi through faith. 

“Before his translation he received this testimony 
that he pleased God.” God assured him before his 
removal that his conduct had pleased Him. This is 
the desirable state of mind that we all love to pos- 
sess. We are glad to know that men are pleased 
with us, the servant his master, the maid her mis- 
tress, the mechanic his employer, the tradesman his 
customers, the physician his patients, the attorney 
his clients, the teacher his pupils, and the pastor his 
people. But, oh, what joy to know that we please 
God ! Such was the testimony Enoch received. Let 
us illustrate this subject. A young man having filled 
faithfully and honestly, and with great credit to him- 
self, some subordinate position in his employer’s 
office, his superior privately expresses his great 
gratification and entire satisfaction with his services, 
and promotes him to the highest position in the 
firm. He is made chief clerk, or manager of the 
establishment. We see, therefore, that before his 
translation from a lower sphere to a higher one, he 
received the testimony that he pleased his employer. 

Some years ago there was an agriculturist in Eng- 
land, the tenant of a 150 acre farm. He was always 
punctual in his payments, industrious in his habits, 
and particularly careful of the farm, cultivating some 
of the best land in the regions around. One day his 


THE FAITH OF ENOCH. 


47 


landlord visited him, and spoke as follows : Henry, 
such a farm will be vacant next Christmas, which has 
500 acres of land. I love that farm more than words 
can tell, for there I was born. I want a man to take 
it in whom I have the fullest confidence. Now, you 
are the man I have chosen, for I have every confi- 
dence in you.” Before his removal from the smaller 
to the larger farm he received testimony that he 
pleased his landlord. So Enoch, the servant of God, 
prior to his translation from earth’s labors to Heaven’s 
reward, received this testimony that he pleased God. 
If we are Enoch’s descendants by faith, we, too, in 
our bosom, shall have the happy testimony that we 
please God. And in our translation by death from 
this lower sphere to dwell eternally in a higher one, 
the Master shall testify, “ Well done, good and faith- 
ful servant ; enter thou into the joy of thy Lord.” 


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CHAPTEE IV. 

Heb. XI. 6. 

6 But without faith it is impossible to please him : for he that 
cometh to God must believe that he is, and that he is a rewarder of 
them that diligently seek him. 

“ True faith and reason are the soul’s two eyes. 

Faith evermore looks upward and descries 
Objects remote ; but reason can discover 
Things only near — sees nothing that’s above her.” 

— Quarles. 

In our last discourse we showed how Enoch pleased 
his God. In the words of our text, we learn the im- 
possibility of pleasing God independently of faith. 
According to our text there are two features essen- 
tially necessary to true faith. The first is, a firm 
belief in the existence of God, and second, a firm 
belief in the moral government of God. 

THE ESSENTIALS OF FAITH. 

I. Thai faith consists in the belief of the existence of 
God. 

“He that cometh to God must believe that He is,” 
i. e., that He exists. Faith receives the testimony of 
revelation concerning God. It has no desire to see 
literally in order to believe. It is as satisfied with 
the reality of the object as though it were under per- 
sonal observation. God, who is a spiritual being, 
is not perceivable by the bodily senses, yet the mind 
2 ^- 


50 


THE HEROES OF FAITH. 


of faith accepts the doctrine of the Divine existence. 
“The King immortal, eternal, invisible, whom no eye 
hath seen, nor can see,” is apprehended by faith alone, 
and a belief in His existence and character . is one 
of the first principles of revealed religion. This is, 
in fact, the fundamental doctrine in our religion. If 
there be no God, then we have no rational explana- 
tion to offer for our religious conduct. If there be 
no God, there can be no true religion, no moral gov- 
ernment, no atonement, no salvation, no spiritual 
state, such as Heaven and hell. If we deny the being 
of God, we may as well deny all. In this matter the 
Atheist is certainly more consistent than the Deist. 
We cannot conceive of a being like God, to whom the 
formation of the universe is attributed, withdrawing 
Himself to some mysterious distance, leaving the 
worlds accidentally to govern themselves by what 
Deists call the “law of nature.” Now, while we be- 
lieve that these countless worlds are governed by 
certain specific laws, yet we insist that the idea of 
law implies a lawgiver, who sets the stupendous ma- 
chinery in motion, and that lawgiver is the Creator, 
God. If, as infidels assert, there is no such being, no 
such lawgiver, no such moral agent, then we may as 
well burn our Bibles, shut up our Sunday Schools, 
stop the preaching of the Gospel, dispense with 
prayer meetings, and not trouble ourselves about the 
salvation of souls. We may live as epicures do, for 
we have no account to render for our conduct. If 
there be no God, we have no immortal spirit ; we may 
eat, drink, sleep, and perish as the beast. Indeed, it 


THE ESSENTIALS OF FAITH. 


51 


is no marvel that men who disbelieve the Divine ex- 
istence, deny the doctrine of an immortal spirit. 

But is there no God? Will conscience endorse 
Atheism? Shall we give credence to the sophistry 
of Godless sceptics? Because we have never per- 
sonally or literally seen God, shall we conclude that 
He is not? Heaven forbid! We shall fall back on 
our “precious faith,” which does not demand scien- 
tific or physical proofs of the Divine existence. 
Faith is the evidence itself of things not seen. The 
believer has never personally seen God, but by the 
medium of faith, his Heavenly companion, he ac- 
cepts the inspired testimony concerning God. The 
half of life, if not more, is made up of faith. We be- 
lieve much more than we have ever seen. We have 
never, perhaps, seen Melbourne, Bombay, or Hong- 
Kong, but we are not such fools as to deny their ex- 
istence. We never saw Constantine the Great, Wil- 
liam the Conqueror, Oliver Cromwell, Christopher 
Columbus and Roger Williams, but we would not 
question their existence. What proofs have we of 
their having lived? Nothing but history. A large 
portion of the Bible is composed of history — in- 
spired history — where we have information concern- 
ing God and His marvellous works. We have never 
seen Jesus Christ, but what reason have we for re- 
jecting the historical testimony concerning Him and 
the Father, more than any other history? 

But let us remember, atheism does not begin in the 
inteUect. It exists previously as a rule in the heart and 
life. “ The fool hath said in his heart. No God.” There 


52 


THE HEROES OF FAITH. 


is notliing that leads to formal atheism more surely 
than impurity of conduct or imagination. ‘‘The 
heart is deceitful above all things, and desperately 
wicked.” The carnal mind, which is at enmity 
against God, wishes Him out of existence. There is 
nothing that embitters the cup of sinful pleasure so 
much as the thought of a God. This is the poison- 
ing ingredient in the cup of damnation, and the 
“No God” of the unbeliever simply means, “I wish 
there were no God, and if there be such a being, we 
don’t want Him. We do not desire to know His 
ways.” Many, if they had it in their power, would 
act to-day as the Roman soldiers did of old to the 
Son of God, pierce God to the very heart with the 
spear of their malignant hatred. In Psalm xiv. the 
secret of atheism is graphically set forth. That se- 
cret is the badness of men’s lives. “They have gone 
aside from his ways, they are altogether become 
filthy. They are corrupt, they have done abominable 
works, there is none that doeth good.” Thus they 
cannot afford to believe in the God of holiness and 
righteousness. Such doctrine interferes with their 
profligacy and ungodliness. The rottenness of their 
lives will not allow them to tolerate such a doctrine. 

There are none so blind as those who will not see. 
If men would open their eyes, they would see the 
manifestations of God on every hand. There are 
sights and voices on every side loudly proclaiming 
the Divine existence. Nature, providence, history, 
the constitution of the human mind, the structure of 
human society, all bear harmonious testimony. “The 


THE ESSENTIALS OF FAITH. 


53 


heavens declare the glory of God, the firmament 
showeth His handiwork.” “The invisible things of 
Him from the creation of the world are clearly mani- 
fest, being understood by the things that are made, 
even His eternal power and Godhead, so that we are 
left without excuse.” Thus His presence is mani- 
fested to the most untutored, and the eye of reverent 
science sees Him in glowing colors. He is manifest 
in the heavens, to the astronomer ; in the rocks, to 
the geologist ; in the organization of matter, to the 
chemist ; in the various forms of animal and vegeta- 
ble life, to the naturalist ; in the constitution and 
laws of the human mind, to the psychologist ; in 
providence, to the student of history ; and in beams 
of unparalleled splendor His glory shines on the be- 
liever in the face of Jesus Christ, “the brightness of 
the Father’s glory and the express image of his per- 
son.” 

“ The stony arch proclaims His power; 

His pencil glows in every flower ; 

In thousand shapes and colors rise 
His painted wonders to our eyes, 

While beasts and birds with babbling throats 
Teach us a God in thousand notes. 

The meanest pin in Nature’s frame 
Marks out some letters of His name. 

Whore sense can reach, or fancy rove 
From hill to hill, from grove to grove. 

Across the waves, around the sky, 

There’s not a spot, or deep, or high, 

Where the Creator has not trod 
And left the footsteps of a God.” 

We must see God in His works, if we do not wil- 
fully shut our eyes. The Psalmist significantly in- 


54 


THE HEROES OF FAITH. 


timates that if we do not seek God, it is nothing 
strange that we do not find Him. To approach God 
aright, we “must believe that He is.” It is absurd 
to approach the spiritual presence of One in whom 
we do not believe. This is the first element in faith, 
a firm conviction in the existence of Deity. 

n. That faith consists in the hdief of the moral gov- 
ernment of God. 

“And that he is a rewarder of them who diligently 
seek Him, or seek after Him.” To believe in His 
moral government, especially that part of it which 
makes Him the hearer of prayer, is as necessary as 
to believe in His existence. Unless we have faith 
that God can, and will, answer prayer, we may well 
ask, “What is the Almighty that we should serve 
Him, or what profit shall there be if we pray to Him ?” 
If He be not a rewarder of those who seek after 
Him, then our praying breath is spent in vain. We 
need not seek, for we shall never find. If there be 
no God, as the atheist insinuates, then there is no 
rewarder, for there is no Being to pray unto. Such 
a thought is most revolting and heartrending. There 
are those who find prayer the very balm, and joy, 
and strength, and blessedness of their being. They 
cannot live without it. They know that prayer has 
prevailing power. They know that on the wings of 
faith it ascends unto God, and calls His Almightiness 
to our relief, as the cry of a child enlists the help of 
his parent. And what a volume of prayer is ever- 
more rising from earth to Heaven, “uttered or unex- 
pressed,” conscious or unconscious. The child’s lisp. 


THE ESSENTIALS OF FAITH. 


55 


• just learning to say, “Our Father, who art in 
Heaven the gentle breathing of penitent and be- 
lieving hearts ; the loud cries of distress ; the inar- 
ticulate groanings of the tried and tempted ; the fer- 
vent requests made known with thanksgiving; the 
feeble whisper of dying lips that can only stammer, 
“Come, Lord Jesus, come quickly! Father! receive 
my spirit.” Now, as I understand it, the atheistic 
fool’s mission is to go round among men, and wher- 
ever he hears the faintest whisper of prayer, to say, 
“Be silent! It is all bosh;” to go to the penitent 
with his deep-hearted cry, “ God be merciful to me a 
sinner ;” to the broken hearted mother praying for her 
wandering child ; to the aspiring saint breathing after 
higher holiness; to the dying man scarce able to 
clasp his hands, and look up ; to go to all these and 
say, “Hush! Be silent, there is no listener; your 
words die in the air. There is no Divine Being to 
appeal to, or lean upon, in the whole universe !” Oh, 
horrible, blasphemous, and barbarous thought! Un- 
worthy of civilization ! It is so natural for frailty to 
flee to Omnipotence ; for misery to appeal to Mercy ; 
for the creature to invoke the Creator. 

Let us not forget this feature in faith — the belief 
that “He is a re warder of those who diligently seek 
Him.” “Eewarder,” not as one discharging a debt, 
but as one who favors us according to His own free, 
sovereign, and unmerited grace. 

Have we the faith spoken of? Without it, it is im- 
possible to please God. It matters not what we 
have, we cannot please God, unless we have faith. 
When we pray, we must pray in faith, or He will not 


56 


THE HEROES OF FAITH. 


hearken unto ns. We must “ask in faith, nothing 
wavering. For he that wavereth is like a wave of the 
sea driven with the wind and tossed. For let not that 
man think that he shall receive anything of the 
Lord.” James i. 6-7. Yea! what we need to-day is 
that faith which is pleasing to God, and that shall 
feed our soul with abounding satisfaction. If this 
faith be ours it will lift us up, when others would 
cast us down. When we shall “walk through the 
valley of the shadow of death,” we shall find light 
at eventide, for faith will shed an irradiating gleam, 
and unveil to our enraptured gaze the unutterable 
glories of eternity. In the prospect of the day of 
judgment, faith takes her stand upon the ruins of a 
dissolving universe, and while the elements are wrapt 
in flames around her, and the pillars of earth give 
way beneath her, and planets, and systems, start- 
ing from their orbits, are hurled into ruin through 
immeasurable space, she, with uplifted countenance 
and eyes immovably fixed on God, stands unmoved 
and undaunted, maintaining an unshattered trust 
and unshaken confidence in His everlasting faithful- 
ness and love. 

“ As some tall mount, whose towering head aspires, 

And, stretching heavenwards, reaches to the clouds, 
Though the fierce tempest scowls along the sky, 

And raging billows, with impetuous force, 

Heat with tremendous fury on its sides. 

While pealing thunders shake the world around. 

Firm and secure it stands, defying alike 

The tempest’s fury and the ocean’s rage— so faith. 

Calm and unmoved, beholds the awful scene ; 

Looks with complacency on Nature’s ruin, 

And smiles upon the ashes of a burning world.” 


CHAPTEE V. 

Heb. XL 7. 

7 By faith Noah, being warned of God of things not seen as yet, 
moved with fear, prepared an ark to the saving of his house ; by the 
which he condemned the world, and became heir of the righteousness 
which is by faith. 

‘ ‘At length a reverend sire among them came. 

And of their doings great dislike declared, 

And testified against their ways : he oft 
Frequented their assemblies, whereso met 
Triumphs, or festivals; and to them preached 
Conversion and repentance, as to souls 
In prison, under judgments imminent; 

But all in vain I And now the thickened sky 
Like a dark ceiling stood ; down rushed the rain 
Impetuous ; and continued till the earth 
No more was seen : the floating vessel swum 
Uplifted, and secure with beaked prow 
Rose tilting o’er the waves: all dwellings else 
F lood overwhelmed, and them with all their pomp 
Deep under water rolled.” — Milton. 

No exercise can possibly be more profitable than 
the thoughtful perusal of the patriarch’s history as 
written by Moses in the book of Genesis. Enoch, of 
whom we last spoke, was greatgrandfather to the 
subject of our present thoughts, from whom a noble 
race descended — Methuselah, Lamech, Noah. These 
household names shine with undiminished lustre be- 
fore the throne of God. The historical reference to 
Noah extends from Genesis v. to x., and is full of valu- 
able instruction. The most remarkable event in his 


58 


THE HEEOES OF FAITH. 


life is that which is mentioned in the text — the pre- 
paration of an ark for the saving of his house, in 
obedience to Heaven’s command. His faith in God 
preserved him and his from a destructive deluge. 

THE FAITH OF NOAH. 

From Noah’s "faith we learn three lessons : 

I. That faith in God demands m external proof of His 
determined purpose. 

“ Bj faith, Noah being warned of God concerning 
things not seen, moved with fear, prepared an ark for 
the saving of his house.” 

Faith accepts as true all that God has declared. 
It needs no physical evidence or syllogistic argu- 
ment to confirm the divine declaration. He speaks, 
and it is enough. Whether it be a promise or threat- 
ening, faith credits the unquestionableness of its 
fulfilment. It is the evidence or conviction of things 
not seen. Faith does not require material observa- 
tion or mathematical demonstration. These would 
cripple its power and strip its glory. In fact, it 
could no longer be considered faith, jfor that which is 
actually seen or demonstrated is absolute certainty. 
They are not the sons of faith who persist that see- 
ing alone is believing. 

Where the force of Noah’s faith is felt and its 
beauty seen is in the reception of God’s testimony, 
without any outward sign, that the threatened catas- 
trophe would really occur. He believed that the 
stern threatening of Jehovah would culminate in a 


THE FAITH OF NOAH. 


59 


stern reality. The incredulity of others led them to 
scoff the idea of such a calamity. Their sensual 
lives demanded sensual evidences. They looked on 
Noah’s faith in the same light as the scoffers of the 
present day look on Christian faith, viz., as fanati- 
cism. He, however, whom they taunted and ridi- 
culed, foresaw by the eye of faith the distant future 
and the terrible judgment of an offended God de- 
scend upon them in a destructive flood, and ‘‘ moved 
with fear, he prepared an ark for the saving of his 
house.” “Yerily the Lord knoweth the way of the 
righteous, but the way of the ungodly shall perish.” 
Such as will not receive by faith the divine testi- 
mony must suffer the fatal consequences of their 
unbelief. 

n. Tlwit faith in God leads its siibjects to obey promptly 
the iviU of the Almighty^ in spite of apparerd contradictory 
appearances. 

Noah was divinely admonished of things not seen 
as yet, things that did not seem likely to occur, yet 
by faith he was assured of their ultimate fulfilment. 
He could distinctly see by the eye of faith the flood 
of divine wrath sweeping all over the world. Now, 
as “All scripture is given by inspiration, and is 
profitable for reproof,” etc., it may be well for us to 
examine this question of the deluge. The results of 
my reflections and calculations lead me to take the 
universal aspect of it. It is not so much that the 
deluge has left evidences of its existence in the fos- 
sils and rocks composing the crust of the globe that 


60 


THE HEEOES OF FAITH. 


convinces my mind as the evidence of the universal 
tradition of the deluge. In poetry, legends, mythol- 
ogy, and philosophical speculations among all nations 
we find traces, as it were, of the deluge. In these 
traditional and mythological fables we find several 
particulars mentioned : for instance, that the people 
of the antediluvian world had grown fearfully wicked 
and degenerate ; that the gods were excited with 
hottest anger, and were resolved to drown all man- 
kind by an appalling deluge. One point, in particu- 
lar, is exceedingly interesting, showing the singular 
uniformity of these traditions, viz., the escape of a 
few individuals. They all agree in stating that the 
escaped were saved in a vessel of some kind. And 
then the strong language employed by the sacred 
historian is enough to convince us of its universality. 
“All the high hills that were under the whole heaven 
were covered,” etc. Gen. vii. 19, 20.* The highest of 
these mountains was Ararat, on whose brow the ark 
rested, and which was seventeen thousand feet above 
the level of the sea. Professor Hitchcock, with all his 
learning and erudition, utterly fails to establish the 
“ partial deluge theory,” which, however argumenta- 
tively and plausibly set forth, is totally unscriptural. 
Noah, when warned of God in relation to this ca- 
lamity, immediately heeds it, and the directions laid 
down by the Divine Architect as to the erection 
of the ark the pious carpenter instantly obeys. He 
doesn’t stop to reason with God concerning the wis- 


* See Bush on Gen. vii. 19, 20. 


THE FAITH OF NOAH. 


61 


dom or desirability of the thing, but obeys at once. 
“According to all that God had commanded him, so 
did he.” “He was a just man and perfect in his 
generation, and walked with God.” God apprised 
him of what must happen, and however contradic- 
tory present appearances might seem, he resolved to 
believe, and arose to build. That there were many 
things to try his faith is manifest. He might have 
felt how unlike God was such a proceeding ; but he 
casts no slur, nor does he express any surprise. Be- 
sides, there was no visible sign of such a catastro- 
phe, no appearances in nature that justified such an 
expectation. There was not an angry ripple on the 
bosom of the lake, nor a heaving billow on the 
mighty deep, nor the slightest indication of a distant 
storm hovering across the skies. All was placid; 
never was there finer weather. The pages of the 
book of Nature hinted nothing, said nothing of God’s 
righteous retribution. But there- was another book, 
a revelation made to Noah, which he believed, for 
God made it. Though one hundred and twenty years 
nearly passed with noiseless revolution, his faith 
foresaw it all, discerned it clearly, and knew that 
these invisible things would inevitably occur. His 
“ faith was the evidence of things not seen.” Noah’s 
intellect reposed on the omnipotence of God as able 
to cause such a calamity, and his affections reposed 
on the faithfulness of God, who promised him safety. 
And so he begins to build. Faith enables him to 
grasp the work with confidence and accomplish it 
triumphantly. Despite the difficulties and discour- 


62 


THE HEROES OF FAITH. 


agements which beset him on every hand ; despite 
the nnlikelihood of the deluge ; despite the reason- 
ings of philosophers against the possibility of the 
event ; despite the ridicule and sneers and con- 
temptuous epithets cast upon him, such as fanatic, 
alarmist, and wild projector; despite the infamous 
ballads composed on him by commonplace rhyme- 
sters, as a doting and crackskulled enthusiast, his 
faith enabled him to hold on. He outlived all the 
raillery and satire, contempt and low jesting, as well 
as the philosophy of scientific men, and according to 
the plan laid down by the Divine Architect, the pious 
shipbuilder brought the undertaking to a successful 
issue. And, lo ! the sequel. The ark is completed. 
Noah and his family enter in. It is an eventful day. 
The graceless outsiders gather in immense numbers 
to jeer at him, shouting defiance to his warnings, 
taunting him that “ soon he would be obliged to 
leave his romantic retreat and return to the scenes he 
had doomed to destruction. Look at him sailing on 
dry land ! ah ! ah I ” But see ! “ The Lord shuts 

him in.” What an expression! “The Lord shuts 
him in.” Once the Divine Doorkeeper has fastened 
the ark, none of Noah’s persecutors can break into 
it, as they surely would have done when overtaken 
by the fiood. “ When God shutteth, no man open- 
eth ; when God openeth, no man shutteth.” Divine 
genius invented the fastening, and no human inge- 
nuity can unlock it. It was Heaven’s own patent 
fastening. 

Lo I the heavens darken ! The threatening clouds 


THE FAITH OF NOAH. 


63 


begin to gather. The winds begin to howl. The 
storm begins to rage. Heaven’s artillery are ready 
for their work of desolation. The lightning flashes 
forth its destructive glare, and the thunder rolls in 
terrific claps across the sky. The windows of heaven 
are at last fiung open. The fountains of the deep 
are broken up. The rain comes pouring down in 
Niagaran torrents, and, panic stricken, the scoffing 
unbelievers cry for help, but they cry in vain, for 
they cry too late. Before judgment begins, repent- 
ance is in order ; after the judgment has come; ap- 
peal for help is in vain. One by one the once scoff- 
ing voices are hushed in the silence of death. In 
vain can those fiy whom Grod pursues. The faithless 
are doomed to everlasting ruin, but the man of God 
is protected and saved. His prompt obedience to the 
command of God is rewarded. His preaching and 
praying and believing are divinely recognized. 

ni. That faith in God exalts its subjects to meffoEe 
honor, while its strangers are involved in guilt and ruin. 

It did so in Noah’s case. “By faith he became 
the heir of righteousness.” It was not an heredi- 
tary distinction. He was “ made the heir of right- 
eousness.” As Abraham’s faith was counted to him 
for righteousness, so it counted to Noah. The faith 
of Noah, as indeed the faith of every saint, is a 
justifying grace. Noah’s faith was not specifically 
directed to Christ as its object ; it was simply faith 
in the Divine warning in regard to the flood. Faith 
in its generic nature is always the same. By its ex- 


64 


THE HEROES OF FAITH. 


hibition in his conduct he condemned the world ; 

e., the godless men who despised rather than re- 
spected his faithful warnings. 

Unbeliever ! there is yet a more terrible day ap- 
proaching. That day will see, not a deluge of water, 
but a deluge of fire. Fire from above and from 
beneath will set the universe in a blaze ! The ele- 
ments shall melt with fervent heat. Let us then flee 
for refuge to the ark of safety, Jesus Christ. If 
found in this ark we are forever safe. It matters not 
how furiously the waves of life’s stormy main or the 
billows of death’s cold flood may foam and dash- 
against us, safe in the ark, Jesus Christ, we shall 
escape unhurt, and find ourselves at last on the 
peaceful shores of immortality. The only friend that 
can introduce us into this ark is “faith.” “Believe 
on the Lord Jesus Christ, and thou shalt be saved.” 
If we have this saving faith, then we are in the ark, 
and shall float securely on the Bed Sea of redeeming 
blood into the haven of eternal peace. If this faith 
be not ours, then we are still in the gall of bitter- 
ness, and must be wrecked on the shoals of eternity. 
Believer ! be of good cheer ! Thy faith in God has 
made thee an “heir of righteousness,” and if once 
an “heir of righteousness,” never more an heir of 
wrath. And as sure as thou art an “ heir of right- 
eousness,” thou shalt ere long inherit thy celestial 
possessions. Thine is the “inheritance incorrupti- 
ble and undefiled, and that fadeth not away, reserved 
in Heaven for you who are kept by the power of God 
through faith unto salvation.” 


THE FAITH OF NOAH. 


65 


“ Faith builds a bridge across the gulf of death 
To break the shock blind nature cannot shun, • 
And lands thought smoothly on the farther shore. 
Death’s terror is the mountain ; Faith removes 
That mountain barrier between man and peace! 
’Tis Faith disarms destruction and absolves 
From every clamorous charge the guiltless tomb.'* 

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CHAPTEE VL 

Heb. XI. 8-10. 

8 By faith Abraham, when he was called to go out into a place 
which he should after receive for an inheritance, obeyed ; and he went 
out, not knowing whither he went. 

9 By faith he sojourned in the land of promise, as in a strange 
country, dwelling in tabernacles with Isaac and Jacob, the heirs with 
him of the same promise : 

10 For he looked for a city which hath foundations, whose builder 
and maker is God. 

The subject of our thoughts was a descendant of 
Shem. He was born three hundred and fifty years 
after the deluge. The magnanimity of his life and 
character justifies the great distinction conferred 
upon him. His trials being characterized by greater 
severity than others, the measure of his faith was 
larger. The more severely his faith was tried, the 
more resplendently it shone. Gracefully indeed does 
the title sit upon him, “ the father of the faithful,” 
for we are but children compared with him in this 
principle of faith. Yea ! his faith is so pre-eminent 
that it is represented as eclipsing the faith of all 
other notable worthies. What indeed are we but 
dwarfs beside this giant in faith ? 

THE FAITH OF ABEAHAM, THE PILGEIM. 

We learn two lessons from his exhibition of faith. 

I. Thit faith does not exempt its sulyject from trials. 

We have two sharp trials recorded in the text. 


68 


THE HEKOES OF FAITH. 


1. There was the corriTnand to forsake orw's native 
home. 

This first trial must have naturally awakened the 
most painful emotions in his mind. The very thought 
of leaving his father’s house with all its early asso- 
ciations was indeed a bitter one to contemplate, yet 
by faith he cheerfully obeyed the Divine voice. See 
Genesis xii. 1-5. 

We learn from the account given by the sacred 
historian, that Abraham’s family were gross idola- 
ters. In fact, the whole country round about was 
full of idolatry. In the midst of this prevailing ten- 
dency, Jehovah appeared unto the patriarch in Meso^ 
potamia, demanding him immediately to abandon his 
country, and his home with its idolatrous supersti- 
tions. Under the guidance of faith he promptly 
obeyed the call. He collects his fiocks and herds 
and goods together, and starts with his family on a 
journey toward an unknown land across the Eu- 
phrates. He leaves the familiar scenes of his child- 
hood and the home of his youth, and commits 
himself wholly to the care and guidance of the 
mysterious Being who appeared to him there. De- 
spite every disadvantage, such as his ignorance of the 
country, its customs, its inhabitants, and its peculiar- 
ities, and although he is obliged to march through 
unsettled and perilous tracts in obedience to the 
Divine will, he pursues his onward way, never re- 
penting of his course. “ He was called to go out into 
a place which he should after receive for an inherit- 
ance.” That place was the land of Canaan, lus- 


THE FAITH OF ABRAHAM. 


69 


ciously described as “ the land flowing with milk and 
honey.” Leaving the Ur of the Chaldees, he arrives 
with his family at Haran, where they remain for a 
while. While there, he is called to experience 
another sore trial. His father dies at the advanced 
age of two hundred and fifty years. Having com- 
mitted his mortal remains with filial sorrow to the 
care of mother earth, he renews his journey Canaan- 
ward. He does not hesitate one moment, nor does 
he linger to question the propriety of his pilgrimage. 
Doubtless, as in the case of Noah, he was tantalized 
by the scoffing and unbelieving as to where he was 
tramping, and when he intended to return; if he 
knew anything of the geography of the country, and 
so forth. It was enough for Abraham to know that 
He who commanded him to leave his native home 
would guide him safely to the promised land. Abra^ 
ham’s obedience of faith is well worthy of our imi- 
tation. We, too, are visited by a command from 
Heaven to arise, and journey under the guidance of 
an invisible leader and protector. We are to go 
forth, not knowing whither we go. On the earth the 
way is often dark and unintelligible. It often hap- 
pens that the first step in the religious life plunges 
us into great affliction. It sometimes occurs that the 
believer feels compelled to renounce his secular occu- 
pation in obedience to the Divine call, if that occu- 
pation be one which conscience condemns. Nor do 
we know what lies before us. Let us therefore, like 
Abraham, make much use of our. guide and com- 
panion, faith. Let us continue to tread the Heavenly 


70 


THE HEEOES OF FAITH. 


path, clinging tenaciously to God by faith, as a child 
in his father’s hand. 

The language before us serves to give a higher 
idea of the strength of Abraham’s faith, “ He went 
out, not knowing whither he went.” Were he well 
informed respecting the land of Canaan, or had some 
acquaintance with the country, there would have been 
nothing extraordinary in his faith ; but being entirely 
ignorant of the country, it makes his faith shine out 
the brighter and stronger. 

We, as believers, like Abraham, are ignorant of the 
Canaan to which we are bound. We know not posi- 
tively in what direction it lies, though instinctively 
led to conclude that it is upward. We are verily 
ignorant of the invisible region toward which we 
are daily advancing. Scarcely a few rays of the ris- 
ing sun gild the distant mountain tops of that king- 
dom which lies “beyond the swelling flood.” We 
know next to nothing of the many mansions promised 
us. What we do know is that Jesus is there, prepar- 
ing a place for us ; that sinless angels and sanctified 
souls are there ; that it is a magnificent country be- 
yond the conceptions of the highest intellect. . We 
thank God for that piece of information. “But it 
doth not yet appear what we shall be.” We know 
not what it is to be there. No one has ever returned 
to furnish us with the faintest description of its 
scenes and pleasures and engagements. But, as 
when Abraham approached nearer and nearer the 
confines of Palestine, the crest of Hermon, and the 
mountains of Galilee, began to reveal themselves 


THE FAITH OP ABRAHAM. 


71 


more clearly to his naked eye, so the called of God 
still, as they draw nearer and nearer the end of 
their pilgrimage, discern Beulah land shining from 
afar, and the faith of a lifetime is rewarded by the 
brightening gleams of the everlasting hills of glory, 
and of the sunlit city of our God. And all those 
who have left their Chaldea of idolatry, or who have 
forsaken their carnal desires, and have torn themselves 
from every entanglement to follow their Lord, shall 
be graciously permitted to enter the Canaan of ever- 
lasting rest. 

2. There was the extraordinary incmivemence, to which 
he was exposed. 

“By faith he sojourned in the land of promise, 
as in a strange country, dwelling in tabernacles with 
Isaac and Jacob, the heirs with- him of the same 
promise.” 9 v. 

When he departed from Chaldea into Canaan, it 
• was with the promise of being shown another land. 
Genesis xii. 1. There was no specific promise then 
made of giving the land. But after a short sojourn 
in that land, God spoke to him, saying, “ Lift up now 
thine eyes, and look from the place where thou art, 
northward, and southward, and eastward, and west- 
ward : for all the land which thou seest, to thee will 
I give it, and to thy seed for ever.” Genesis xiii. 14 
-17. Here we have the most explicit promise that 
God would give Abraham the land of Canaan for an 
inheritance, yet we read that he never possessed any 
land in that country, “ No ; not so m/mh as to set his 


72 


THE HEKOES OE FAITH. 


foot on.” Acts vii. 5. He journeyed from place to 
place in a strange land, dwelling in tents, now giving 
way to a headstrong nephew, and presently to a rival 
chiel He was literally a pilgrim and a stranger. 
Nothing could have tried his character more thor- 
oughly than this migratory mode of living. He 
travelled along without the realization of the promise 
down to the death of Sarah. He who had been 
promised the land of Canaan has not yet received it. 
It is still in the hands of foreigners. There is some 
reason for delay. The delay continues ; and the 
long delay gives exercise to the patriarch’s faith. 
Here on this point we may read the emphatic ha- 
rangue of Stephen in his address to the Jewish 
Sanhedrim. Acts vii. 2-6. Yet despite this incon- 
venient mode of living, the patriarch’s faith sustained 
his spirit in the most magnanimous manner. 

If we are the children of Abraham by faith, we too 
are sojourning in a strange land. This world is not 
our home. We are pilgrims and strangers on earth. ' 
Heaven is our home. We sojourn here, as it were, in 
earthly tents. We are always on the move. We are 
subjected to many inconveniences. We meet with 
numerous disappointments and trials. As that prince 
of preachers, Spurgeon, says, “ To-day I may want for 
nothing. To-morrow I may be like Jacob, with noth- 
ing but a stone for my pillow, and the heavens for 
my curtains. But what a happy thought it is, though 
we know not where the road winds, we know where 
it ends. It is the straightest way to Heaven, to go 
round about. Israel’s forty years wandering were, 


THE FAITH OF ABRAHAM. 


78 


after all, the nearest path to Canaan. We may have 
to go through trial and affliction. The pilgrimage 
may be a tiresome one, but it is safe. We cannot 
trace the river upon which we are sailing, but we 
know it ends in floods of bliss at last. We caimot 
track the roads, but we know that they all meet in the 
great metropolis of Heaven, in the centre of God’s 
universe.” 

What was not fulfilled in Abraham’s day was ac- 
complished five hundred years afterward in his de- 
scendants. His faith anticipated the ends of those 
years, and made future events as present. 

II. That faith does not learn its possessor destitute of 
encouragement 

“ For he looked [by faith] for a city which hath 
foundations, whose builder and maker is God.” That 
is, a city which is firmly built or well founded. His 
faith 

1. Looked forward vnth hopeful expectancy to an endur- 
ing city. “A city which hath foundations.” 

Abraham looked by faith for a permanent home 
somewhere in God’s universe. Faith assured him of 
a safe arrival in that home ; buoyed up his soul in 
seas of trial ; prompted him to follow the Divine 
counsel, and suffer the Divine will, and eventually 
landed him in the pilgrim’s city. When anticipating 
that city of immovability and immortality, he could 
well afford to dwell in tents in this passing world. 
But even in this present life he received manifold 
more than he left behind in Chaldea. Everything he 
3 * 


74 


THE HEROES OF FAITH. 


laid liis hand on prospered. His riches multiplied 
wonderfully. He required whole territories for his 
encampments and demesnes. The hills of Hebron 
were covered with his flooks. When he and they 
moved, it was like the grand march of an army. Yet 
notwithstanding all this, he viewed all these posses- 
sions as transitory and fading. His principal riches 
consisted in nobler treasures than earth can afford, 
and more durable. “He looked for a city which 
hath foundations.” That city ultimately became his 
everlasting possession. Before his earthly remains 
were consigned to the cave of Machpelah, his soul 
ascended upward, a fullgrown inheritor of celestial 
riches. Well could he have afforded being a stranger 
and sojourner on earth, for whom was reserved so rich 
an appanage as Paradise itself. 

So can we, if we belong to the “household of faith.” 
We can well afford to submit patiently and cheer- 
fully tb the changes and chances of this mortal life, 
when faith encourages us to foresee the grand reali- 
ties that loom vast and glorious, beyond this fleeting 
world of shadows, in the everlasting city of our God. 
Let trials come. Let the world .gnash its savage 
teeth at us. Let seas of persecution dash their bil- 
lows in fury against us. Let disease and death come 
to drink the lifeblood of our heart, and pull the 
temple of our body in ruins to the earth, we can afford 
it all. “ For we know that if our earthly house of 
this tabernacle were dissolved, we have a building of 
God, an house not made with hands, eternal • in the 
heavens.” His faith. 


THE FAITH OF ABEAHAM. 


75 


2. Loolced forward with hypefvL expectancy to a Di- 
vindy prepared city. “ Whose builder and maker is 
God.” 

A sufficient guarantee of its durability. The de- 
signer and builder is God. We have some idea of 
the solidity and durability of God’s work in the 
formation of our mighty planet, and the innumerable 
worlds that twinkle in the everlasting stars above. 
But heaven and earth* must pass away. They shall 
perish. As a vesture shall they be folded up, and be 
changed. But the city to which we are bound shall 
never perish, or grow old, or be folded up, for its 
builder and maker is also its head. As the lamented 
Guthrie says, “A city never built with hands, nor 
hoary with the years of time ; a city whose inhabi- 
tants no census has numbered ; a city through whose 
streets rushes no tide of business, nor nodding hearse 
creeps slowly with its burden to the tomb ; a city 
without griefs or graves, without sins or sorrows, 
without births or burials, without marriages or mourn- 
ings ; a city which glories in having Jesus for its king, 
angels for its guards, saints for citizens ; whose walls 
are salvation, and whose gates are praise.” “The 
city,” as the apocalyptic seer says, “ which had no 
need of the sun, neither of the moon, to shine in it : 
for the glory of God did lighten it, and the Lamb is 
the light thereof.” Shall this divinely prepared city 
be ours to inhabit ? Have we the title for it ? Can 
we produce our certificate qualifying us for the place ? 
Shall it be said of us : “ These pilgrims have come 
from the city of destruction, for the love which they 


76 


THE HEEOES OF FAITH. 


bear to the King of this place and then be able 
with the pilgrims to hand our certificate of faith in 
the Lord Jesus Christ. 

Would we be where Abraham is, we must peregri- 
nate by faith through the wilderness of this life, to 
the Canaan of celestial rest above. It is said that 
“ many shall come from the east and from the w^est, 
and from the north and from the south, and shall sit 
down with Abraham and Isaac and Jacob, in the 
kingdom of Heaven.” To be able thus to sit, we 
must like them walk thither by faith. 

“ Abraham obeyed the Lord’s command, 

From his own country driven ; 

By faith he sought a promised land, 

But found his rest in Heaven. 

Thus through life’s pilgrimage we stray, 

The promise in our eye ; 

By faith we walk the narrow way 
That leads to joys on high.” 


CHAPTEE VII. 

Heb. XI. 11-12. 

11 Through faith also Sarah herself received strength to conceive 
seed, and was delivered of a child when she was past age, because 
she judged him faithful who had promised. 

12 Therefore sprang there even of one, and him as good as dead, so 
many as the stars of the sky in multitude, and as the sand which is 
by the sea shore innumerable. 

Feeble as Sarah’s faith may have been, it was of a 
genuine stamp, and though perhaps at first it was 
not larger than a grain of mustard seed, it grew 
stronger and greater, and proved mighty enough to 
hurl mountains of obstacles into the sea. 

As the companion of Abraham, she deserves honor- 
able mention. She is deemed entitled to occupy a 
place among the galaxy of illustrious names immortal- 
ized in this chapter. 

Even as in the case of Abraham, her name was 
signalized with a characteristic change. Her original 
name was “Sarai,” which signifies “my princess,” 
or “ my lady,” but when her husband was sub- 
sequently apprised that his seed should be as 
numerous as the stars, “the burning blazonry of 
heaven,” her name was changed to_ “ Sarah,” which 
means “princess of a multitude,” while his own 
name was changed from “Abram,” which signifies 
“prince,” to “Abraham,” which means “father of 
many nations.” Her name, too, is honored by Peter, 
as an example of deferential wives, and as worthy of 


78 


THE HEROES OF FAITH. 


the- distinction of spiritual motlierliood. In address- 
ing Christian women, the apostle, in speaking of 
Sarah, says, “Whose daughters ye are.” 

THE FAITH OF SARAH. 

I. It was exhibited under the most improbable circfum- 
stances. 

They were briefly as follows : Three angels visited 
her distinguished husband, assuring him that Sarah 
would be blessed with a son, from whom was to 
spring a great nation. She, happening to be nigh, 
overheard the colloquy. No sooner did she hear the 
strange tidings, than she laughed within herself. 
She could not comprehend that such an event in the 
nature of things could be possible, “ seeing that they 
were both old, and well stricken in age.” Jehovah, 
detecting her incredulous laugh, said to Abraham, 
“Wherefore did Sarah laugh, saying. Shall I of a 
surety bear a child, which am old ? Is anything too 
hard for the Lord?” Significant language ! “What 
is impossible with men is possible with God.” He 
who formed woman out of a human rib, and caused 
the “holy child Jesus” to be born of a virgin, could 
give power to Sarah in her old age to conceive, and 
bring forth the son of promise. 

Though Sarah denied that she gave way to her 
risibilities, we have no intimation of her incredulity 
after this. Unlikely as were the circumstances, she 
was thoroughly convinced by this conversation that 
God’s power w^as unlimited — that He was able to 
fulfil all that He had promised. Her faith strength- 


THE FAITH OF SARAH. 


79 


ened and increased, so that it triumphed over doubt, 
and overcame every difficulty. The promised bless- 
ing was faithfully performed. “ She was delivered 
of a child when she was past age.” 

How often have we exhibited the same incredu- 
lous deportment which Sarah at first manifested. Pro- 
fessing faith in God’s Almighty power, how often 
have we in life and action contradicted our profession. 
We acted as though we felt that there were some 
things too hard for the Lord. The grand struggle is 
to exercise faith, not when the firmament of our joy 
is unclouded, or when everything appears favorable, 
but when events are adverse to its exhibition. We 
remember the lamentable failure of the disciples in 
their efforts to relieve that distressed man tormented 
with a devil. Mortified with their failure, they anx- 
iously inquire the secret of their non-success. What 
was the Master’s reply : “ Because of your unbelief, 
for verily I say unto you. If ye have faith as a grain 
of mustard seed, ye shall say unto this mountain. 
Remove hence to yonder place, and it shall remove ; 
and nothing shall be impossible unto you.” It is for 
the lack of faith that we as churches and as Chris- 
tians are so often frustrated in our efforts for God. 
While we attempt great things for God, we must not 
forget to expect great things from God. Between 
the faith that expects, and the will that works, suc- 
cess in Christian endeavor is ours. We are prone to 
look too much on the human side, and to trust too 
much in our own schemes, and so, when we fail, we 
are apt to grow despondent. What we need is to 


80 


THE HEROES OF FAITH. 


“have faith in God,” to believe that His purposes 
will be consummated, despite improbabilities and 
difficulties and opposition. We need to direct up- 
ward the eye of faith. He who sitteth in the hea- 
vens knows nothing of improbabilities or impossi- 
bilities. He speaks, and it is done. He commands, 
and it stands fast. Heaven and earth shall pass 
away, but His word shall not pass away. 

Did w’e but exercise that faith in God we ought, 
we should soon discover that these terrible lions of 
difficulties we dreaded in the path of duty were after 
all but harmless lambs. What we imagined a huge 
mountain will turn out to be an empty shadow. We 
are told of William Jay, of Bath, that he once 
dreaded, on a foggy day, a tall figure that seemed to 
approach him. The nearer it drew the more it mag- 
nified, and the greater was his dread ; but, lo ! when 
they came together, it turned out to be his own 
brother John. 

The faith of our heroine ultimately overcame all 
difficulties. It shone forth as the sun through the 
cloudy curtains of the sky. What faith enabled our 
illustrious mother to achieve, it is yet capable of 
doing. “Only believe, and it shall be done.” The 
faith which gave power to Sarah to conceive still 

“ Laughs at impossibilities 
And cries, it shall be done.” 

II. It recognned agency of supernatural power. 

This extraordinary circumstance in Sarah’s life is 
only an evidence of the Divine Almightiness and 


THE FAITH OF SAEAH. 


81 


faithfulness. It is a practical exemplification of the 
words, that “nothing is too hard for the Lord.” In 
our text Sarah is represented as acknowledging 
God’s faithfulness to His covenant. “She judged Him 
faithful who had promised.” She placed in the word 
of His covenant unlimited confidence. And of Abra- 
ham it is emphatically declared by the Apostle Paul 
“ That he staggered not at the promise of God through 
unbelief ; but was strong in faith, giving glory to God ; 
and being fully persuaded that, what he had prom- 
ised he was able also to perform.” Eomans iv. 
20-21. What was to all human appearance a mat- 
ter of impossibility, this sainted couple believed was 
within the limits of God’s power. They felt perfectly 
persuaded that God’s promise would be literally ful- 
filled. God’s faithfulness was nothing new or strange 
to Sarah. While she sojourned with her family in 
the land of promise, she experienced His unchanging 
faithfulness ; and when the hour of her dissolution 
arrived. He did not forsake her. She piously recog- 
nized the agency of the Divine power. By faith in 
that power she was enabled to carry out the Divine 
purpose in the birth of Isaac. 

This miraculous interposition has not since been 
repeated ; nevertheless, myriads of mothers have re- 
joiced over the spiritual birth of their children ; chil- 
dren that seemed to have wandered too far into the 
wilderness to be restored ; that seemed to -have sunk 
too deep in vice to be rescued ; whose hearts seemed 
closed against religious influences; yet before and 
after death they have blessed the grace which regen- 


82 


THE HEROES OP PAITH. 


erated them, and made them the children of God by 
faith in Christ Jesus. Many a mother, in view of 
her child’s conversion, has exclaimed with good old 
Simeon : “Lord, now lettest thou thy servant depart in 
peace, for mine eyes have seen thy salvation.” Yea, 
many a mother in Paradise has had her joy aug- 
mented in seeing her offspring brought to God. The 
work of conversion is supernatural. No power save 
God’s can regenerate the human soul. Let us hum- 
bly acknowledge it, and judging Him faithful who 
has promised to answer prayer, let us bear our chil- 
dren in the arms of faith to the mercy seat, that they 
may be bom again. 

HI. It witnessed an astounding phenomenon. 

“Therefore sprang there even of one, and him as 
good as dead, so many as the stars of the sky in mul- 
titude, and as the sand which is by the seashore in- 
numerable.” Our American Bible Union and the re- 
cent revision of the New Testament gives us sub- 
stantially the same version. The signification of this 
is that Abraham was dead as to the power of pro- 
creation. Neither he nor Sarah possessed any longer 
those energizing, vital powers characteristic of youth, 
which makes the event referred to quite marvellous 
and miraculous. To all human appearance, it seemed 
as improbable for Abraham and Sarah to have a son 
at their time of life, as for the very dead to produce 
children. Yet, on account of their faith, God made 
what was humanly speaking impossible, to come 
within the range of His power.' As the reward of 
her faith, she received the fulfilment of the Divine 


THE FAITH OF SARAH. 


83 


promise, and became the mother of a miglity nation. 
Jehovah was resolved to keep His covenant, even 
though it should call forth His miraculous interpo- 
sition and power. So let our faith be such as Sarah’s, 
that will lead us to put our trust in God’s power and 
faithfulness, and he may perform wonders for us. 
We have reason to lament the barrenness of Zion. 
But while we thus deplore her condition, let us plead 
that the power of the Holy Spirit might overshadow 
her, for “when Zion shall travail, she shall bring 
forth her sons and daughters.” From the conversion 
of one soul may spring the spiritual birth of myriads. 
Sarah -like, let us “judge Him who hath promised,” 
and we may rest assured that we shall not be doomed 
to disappointment. 

To women especially would I commend the char- 
acter of Sarah. She was as beautiful in principle as 
she was in person. Hers was physical beauty, and, 
what is infinitely better, hers was moral beauty. 
Physical beauty may not be yours to possess, which, 
after all, is but skin deep.. But if you have faith in 
Sarah’s God, a higher type of beauty may be yours, 
which is soul deep. 

“What is woman, what her smile, 

Her- look of love, her eyes of light? 

What is she if she in her heart deride 
The blessed Saviour? Love may write lus 
Name upon her marble brow, 

Or linger in her curls of jet, 

The light spring flower may scarcely bend 
Beneath her step ; and yet, and yet. 

Without this choicest grace, 

She is a lighter thing than vanity.” 



CHAPTEK Vlll. 


Heb. XL 13-16. 

13 These all died in faith, not having received the promises, but 
having seen them afar off, and were persuaded of them, and embraced 
them, and confessed that they were strangers and pilgrims on the 
earth. 

14 For they that say such things declare plainly that they seek a 
country. 

15 And truly, if they had been mindful of that country from whence 
they came out, they might have had opportunity to have returned. 

16 But now they desire a better couQlry, that is, an heavenly : 
wherefore God is not ashamed to be called their God: for he hath pre- 
pared for them a city. 

That faith is not an idle or inactive principle is 
clearly established in this chapter. By it the elders 
or patriarchs of old obtained a good report. Their 
names and deeds have been immortalized, for the 
reason that faith was the root-principle whence their 
good works sprang. Thus “ Abel by- faith offered a 
more excellent sacrifice than Cain.” Under the in- 
spiration of faith, Noah, being warned of God con- 
cerning the approaching deluge, “ prepared an ark to 
the saving of his house.” Under the guidance of 
faith, he who was called Abraham, went to the place 
promised as his inheritance, ‘‘ not knowing whither 
he went.” Moved by this heroic principle, Moses re- 
nounced his worldly prospects, preferring a life of 
suffering with God’s family to a life of luxury with 
God’s foes. We have graphic illustrations of the 


86 


THE HEROES OF FAITH. 


activity and attainments of faith in the persons of 
Enoch, and Joseph, and David, and Samuel, and 
others, who are described in glowing terms as having 
“ subdued kingdoms, wrought righteousness, stopped 
the mouths of lions, quenched the violence of fire, 
escaped the edge of the sword, out of weakness were 
made strong, waxed valiant in fight, turned to fiight 
the armies of the aliens.” 

Our text, though partly applicable to all these 
illustrious saints, bears direct reference to Abraham 
and Sarah, Isaac. and Jacob. Enoch did not die, 
therefore it cannot have reference to him. The 
promises of the text were first made to Abraham 
that he should be given the land of promise, and be 
the father of a mighty nation. These same promises 
were renewed to his posterity. These ancient 
worthies not only died believers, but they died in the 
very exercise of faith. As they lived, so they died in 
the same sweet frame, leaning upon the same glorious 
principle, hugging the promises, and venturing their 
whole dependence with confidence upon them. God’s 
promises and power. His covenant love and grace, 
were as strengthening and precious to them in their 
dying hour as in the hour of life and health. 

DYING m FAITH. 

I. What is it to die in faith ? 

1. To die trusting God. 

This is familiar language ; a stereotyped phrase it 
may be, nevertheless^ it is an all important one. To 


DYING IN FAITH. 


87 


die mistaken in this matter is to die mistaken for 
ever. We must feel as well as know what trusting in 
God means — realize it experimentally as well as know 
it theoretically. Faith implies trust. To die in faith 
means to die trusting in God. To die in faith is not 
to make a leap in the dark, but to leap into the arms 
of Omnipotence, and to find ourselves in the land 
of light. 

This is how Abraham and Sarah died ; Isaac and 
Jacob ; Rebekah and Rachel; when they reached the 
end of life’s pilgrimage, their souls rushed to the 
everlasting arms of an ever faithful and ever keeping 
covenant God. 

Turning from the Old Testament to the New, the 
noblest example of one dying in faith is the Lord 
Jesus Christ. That Father whose face is hid from 
Him, till He is constrained to cry, “ Eloi, Eloi, Lama 
Sabacthani,” into His hands He breathes His spirit 
in fullest assurance of acceptance. The first Chris- 
tian martyr, Stephen, when perishing beneath the 
merciless shower of stones, imbibing the spirit of his 
Master, and seeing Him standing on the right hand 
of God, cries, “Lord Jesus, receive my spirit.” He 
commits his spirit to One abundantly able to preserve 
it. This is how the apostle died, whose maxim was 
“ For to me to live is Christ, and to die is gain.” Hear 
him exclaim, “ For I know whom I have believed, and 
am persuaded that He is able to keep that which I 
have committed unto Him against that day.” This 
is the spirit in which our Puritan fathers died, and 
that “ glorious army of martyrs,” who welcomed the 


88 


THE HEEOES OF FAITH. 


most barbarous death rather than deny Him who 
bought them by His blood. They could sing “Halle- 
lujah,” and leap with joy in the midst of devouring 
flames. And why ? Because they died trusting God. 
They saw by faith that Saviour who bled and died 
for them, ready to receive them in His Almighty 
arms. 

2. To die recognizi'iig God's sovereign and unrrwrited 
grace. 

Thus Abraham and the patriarchs, Paul and the 
Apostles died ; and thus all true believers die. When 
Andrew Fuller was told on his dying bed by a Chris- 
tian brother, that he knew of no man in a happier 
situation than Mr. Fuller was, a good man on the. 
verge of immortality, he bfted up his feeble hands, 
and exclaimed, “I am a great sinner, and if .1 am 
saved, it must be by great and sovereign grace — ^by 
great and sovereign grace. I know whom I have be- 
lieved. My hope is such that I am not afraid to 
plunge into eternity. I feel satisfaction that my times 
are in the Lord’s hands. I have been importuning 
the Lord, that whether I live, I may live to Him, or 
whether I die, it may be to Him. Flesh and heart 
fail, but God is the strength of my life and my por- 
tion for ever. I have done a little for God, but all 
that I have done needs forgiveness. I trust in sover- 
eign grace and mercy alone. God is my soul’s eternal 
rock, the strength of every saint. I am a poor sin- 
ner, and my only hope is in the Saviour. My mind 
is calna ; no rapture, no despondency. I am not dis- 


DYING IN FAITH. 


89 


mayed. My God, my Saviour, my Kefuge, to Thee I 
commit my spirit. Take me to Thyself ; bless those 
I leave behind.” This is what I call dying in faith ; 
the only sound way of dying. To venture one’s all 
on God ; to cast ourselves on His sovereign love and 
mercy. Just like a swelling river, which, after many 
turnings and windings, pours itself at last with a 
central force, a mighty, rapid stream, into the bosom 
of the ocean ; so the believing soul, after the turn- 
ings and windings of life, pours itself by faith into 
the ocean of God’s unfathomable love and unmerited 
grace. Emptying all its trust on Jehovah, it is hid 
with Christ in God. 

If ever we are saved, it must be through the same 
sovereign and unmerited grace ; and if we are by 
faith His, we shall not desire to compromise the 
Divine glory. He who saves us by His grace we 
shall gladly crown Lord of all. 

» 

3. To die 'bearmig ivitness to the truth. 

To die in an outward, barren profession, is not to 
die in faith. To die nominal church members, is not 
to die in faith. Many a good-for-nothing church 
member will find his mistake, when he draws near to 
the swellings of Jordan. To die in faith, we must 
live a life of faith, and bring forth the fruits of faith. 
“ Hail, Master !” will not suffice in the judgment 
morning. “ Not every one that saith unto me. Lord, 
Lord, shall enter into the kingdom of Heaven ; but 
he that doeth the will of my Father, who is in Heav- 
en.” Unless there has been entire consecration to 
4 


90 


THE HEEOES OF FAITH. 


God’s service, all our empty profession will be of no 
avail. The Judge sliall say, “ Depart from me ; I 
know you not, ye workers of iniquity.” If we would 
die in faith, we must die with religion in our hearts, 
as well as in our heads ; yea, with religion in our 
lives, as well as on our lips. We must work while it 
is day, and be faithful unto death, if we would re- 
ceive the crown. With our last laboring breath, 
our lisping, stammering tongues must testify of God’s 
faithfulness, and the value of God’s truth. As one 
of old said, “ As a dead man cannot inherit an estate, 
no more can a dead soul inherit the kingdom of 
God.” 

II. What supports the faith of dying believers ? 

“The promises.” 

“ Not having received the promises,” that is, their 
fulfilment, “but having seen them afar off,” that is, 
their realization. The patriarchs, to whom these 
words were primarily addressed, did not actually re- 
ceive in their lives the fulfilment of the promises in 
the bestowal of the land of Canaan and in the bless- 
ing of a numerous posterity. Notwithstanding this, 
they were confident that every promise made by God 
would be verified. Their faith was a tried one, and 
on its foundation they could venture into eternity. 
Let us observe their attitude toward these promises. 

1. They saw their entire fulfilment in the distant future. 

Seeing them by faith “afar off,” they were sus- 
tained and cheered. They could die peacefully. 


DYING IN FAITH. 


91 


trusting in the honor and fidelity of God. They be- 
held, by the eye of faith, the blissful day when He 
would substantiate in their posterity what He had 
faithfully promised them. Faith is not easily cast 
down. She has a penetrating eye, and can peer into 
the far off future, and see every word and promise of 
God fulfilled. 

2. They believed in their reality. “ And were per- 
suaded of them.” 

The best ancient manuscripts, and the recent 
revisions of the New Testament, omit this sentence. 
Yet we have no doubt that the patriarchs were fully 
persuaded of the reality of God’s promises. They 
trusted in the veracity of God, and relied on His 
faithfulness to perform all that He had promised. 

So may we believe, and trust, and rely, “ for all 
the promises of God are yea, and Amen, in Christ 
Jesus.” 

3. They greeted, or saluted them. 

Not “ embraced them,” as in King James’ author- 
ized version. The figure is probably taken from the 
incident of two intimate friends, who, after a long 
separation, affectionately salute each other, and wel- 
come one another in the arms of friendship ; so by 
“ embracing the promises,” we are to understand a 
warm salutation to them, and a cordial welcome of 
them. The dying believer by faith clasps the prom- 
ises of God to his soul, and they are more precious to 
him than words can describe. Though all the prom- 
ises are not fulfilled here, he loves them, and lives on 


92 


THE HEROES OF FAITH. 


them as though they were present realities. As he 
wends his way along through the wilderness of life, 
and wades at last through “Jordan’s stream and 
Death’s cold flood,” he jubilantly sings : 

“ By faith I see the land, 

The port of endless rest ; 

My soul 1 thy sails expand 
And fly to Jesus’ breast. 

0 may I reach the heavenly shore 
Where winds and waves distress no more.” 

III. What the subjects of faith aspire after. 

Confessing themselves strangers and pilgrims on 
earth, they live as those born from, and for a higher 
sphere. Nothing here satisfies their longing desires. 
“They desire a better country, that is, a heavenly.” 
Are we characterized by the same aspirations ? Or 
do we live as the worldly and carnal, suckling all 
our pleasures from the barren paps of this empty 
world? May God forbid. Nothing short of God and 
immortality can satisfy the longings and desires of 
our souls. 

Had Abraham and his family been mindful of that 
country whence they came, they might have had 
opportunity to return. But they had no desire to 
return, once God commanded them to forsake it. 
Nor have we, if called of God, any disposition for re- 
turning to the country of our follies, and idols, and 
vanities. Our backs are forever set against it ! As pil- 
grims, we are travelling onward and heavenward. 
We have left the city of destruction, where there is 
nothing but death and destruction. Our faces are 
directed toward Mount Zion, the city of the living 
God, where there is life for evermore. 


DYING IN FAITH. 


93 


If we are heirs of God, and joint-heirs with Jesus 
Christ, let ns live above the crosses of life. What- 
ever obstacles meet us in our pathway, may they be 
helps, and not hindrances in our advances in the pil- 
grim life. Though a frowning world thunder their 
anathemas against us ; though the tongue of slander 
try to injure us ; though hypocritical dissemblers, 
Judas-like, betray us ; though hell’s artillery fire their 
malignant volleys upon us ; shielded by faith, we shall 
be able to quench the fiery darts of the wicked^i and, 
“more than conquerers through Him who hath 
loved us,” we shall march into the everlasting city of 
our God, while the harps of Paradise shall strike 
their welcome strains of congratulation. Let us, then, 
take fresh courage, and press on our way. “No 
weapon formed against us shall. prosper.” Our God 
is faithful ; our Eedeemer liveth. His word is a sure 
covenant of faith, and an anchor of life and hope in 
death. He will never leave us nor forsake us.” 

3IaTh the character of the country to which ice are hound. 

“A better country.” It is better in every respect; 
better in its atmosphere ; better in its activities ; better 
in its enjoyments ; better in its associations ; better 
in its durability. The inheritance there is “incor- 
ruptible, and undefiled, and that fadeth not away.” It 
is better, because it is a heavenly country. 

Mark, finoEy, the transcendent status of the aspirants 
of faith. 

“ Wherefore, God is not ashamed to be called their 
God, for He hath prepared for them a city.” Surely, 
“blessed are they whose God is the Lord.” Exalted 
beyond description are all those who aspire for 


94 


THE HEROES OF FAITH. 


nothing short of that better country, which is a 
heavenly one. It is for this reason that God is not 
ashamed to be called their God. He is delighted to 
acknowledge such, and they shall be gathered home 
as His jewels. For such aspiring spirits He hath 
prepared a city. It is a city “prepared in God’s 
eternal counsels, by the progressive acts of redemp- 
tion and by Divine intercession and power. Would 
you know its description ? The best given is that by 
John, in his Apocalypse. He says, that even the 
“ street of the city was pure gold, as it were trans- 
parent glass,” and that the “ foundations of its walls 
were garnished with all manner of precious stones.” 
Rev. xxi. 10-23. It is worthy in every respect of 
its Ai’chitect and Builder. It is worthy of our highest 
aspirations to become its citizens. 

“ Our home is a land where the echoes are ringing, 

Through groves by the feet of the Seraphim trod ; 

Where the fountain of life eternally springiug, 

Roll on its bright streams through the city of God. 

“ There, there, we shall seize on our heavenly treasure, 

And nought from our souls shall their happiness sever ; 

We’ll dwell on the banks of the river of pleasure. 

And drink of its waters for ever and ever. 

“ There the sorrows of parting no more shall affright us, 

When past are the griefs of this time-wasting story ; 

Nor the grave shall divide, nor -hall disunite us, 

Eternally joined in the fulness of glory. 

“ What, then, is the grave, though so wild and uncheering, 

• To us its dim vale speaks of triumphs to come ; 

We hail with delight the dark portal appearing — 

That grave is Earth’s limit, and Heaven is our home.” 


* Jamieson, Fausset, and Brown in loco. 


CHAPTEK IX. 


Heb XL 17-19. 

17 By faith Abraham, when he was tried, offered up Isaac: and he 
lliat had received the promises offered up his only begotten son, 

18 Of whom it was said. That in Isaac shall thy seed be called : 

19 Accounting that God was able to raise him up, even from the 
dead; from whence also he received him in a figure. 

“ Far in that sunny eastern land, 

Beneath tlio bright unbending skies. 

We see tlie noble veteran stand, 

Preparing a strange sacrifice. 

His eyes are summer-heavens of faith ; 

No shade of hesitation throws 
A dimness on their grand repose. 

Assured that love is lord of death. 

“ He takes his well-beloved son, 

He clasps him in one still embrace, 

The lad is fair to look upon — 

He lias his mother’s eyes and face. 

And he must slay himj Is it true ? 

Will he be guiltless of his blood? 

And if unstained, what end of good 
From such an offering can ensue ?” 

The test to which Abraham’s faith was subjected 
was assuredly the sharpest ever imposed on any m-iii, 
while the deportment he evinced under it has fairly 
earned him the distinction, “ the father of the faith- 
ful.” The whole transaction is recorded by Moses 
in Genesis xxii. There we learn that “ God tempted 


96 


THE HEROES OF FAITH. 


Abraham.” The term has two significations, viz., 
“ solicitation to sin,” and the “ trial of character for 
one’s moral development.” We have no difficulty 
in- deciding in which of these senses “God tempted 
Abraham.” In the former sense. He tempts no man, 
i. e., solicits none to sin ; in the latter sense. He 
tempted or tried Abraham. Why did God* tempt or 
try Abraham ? is a question which naturally arises. 
Was it that He might know what was in Abraham ? 
or needed to gauge the depth of his devotedness ? 
Nay, but for the development and strengthening of 
his faith, and that the Church through future ages 
might have a standing memorial of wdiat great things 
faith could attempt; what precious things faith could 
surrender, and what painful things faith could go 
through, “ that we might become the children of 
Abraham by faith,” leaving all we love behind, facing 
all we fear before, for the sole reason that God com- 
mands us. We behold in Abraham, faith’s severest 
test, and grandest illustration. 

THE FAITH OF ABRAHAM, THE TRIED. 

I. In Abraham we have the severest trial of faith. 

1. If we consider the painful circumstances under which 
it ivas tried. 

It is said that “ after these things did God tempt 
Abraham.” What things ? The words are most preg- 
nant with meaning. It was after patiently waiting 
twenty-five years for the fulfilment of the Divine 
promise ; after having actually received the fulfil- 


THE FAITH OF ABEAHAM, THE TEIED. 97 

ment of that promise ; after having parted with one 
whom he passionately loved ; after the other son had 
attained mature age, and become the object of absorb- 
ing affection; after having entered into treaties of 
amity with the neighboring chiefs, seeming to enjoy 
peace with the Philistines, peace with God, and 
probably thinking all his trials over, and looking in- 
tently forward for admission into the promised rest. 
It was “ after all these things ” that the greatest of 
his trials came. When his hopes are highest they 
are suddenly overthrown, and tumble down as by a 
breath from Heaven. There might have been a time 
when he would have willingly foregone the promised 
Isaac in favor of the present Ishmael ; but now, 
after having enjoyed twenty-five years of Isaac’s 
life — the pleasantest epoch in his life — to have him 
suddenly demanded for a burnt-offering; this was 
intensifying the furnace of affliction with sevenfold 
heat. What fiery trial could have been as hot? The 
spirit of man may sink under any great or protracted 
affliction, but the effect is incalculably worse when, 
after seeming to have recovered well, he finds him- 
self thrown back again by an unexpected relapse. 
“ The want of any blessing, however much desired, 
may be borne at least without pain, but when we 
first wait for it till the soul almost faints under 
hope long deferred ; when we then possess it, exult 
in the enjoyment of it, and taste the pleasures we 
had otherwise known ; and when, after this, it is to 
be given up, and we are to go back again to our 
former state of entire destitution, then it is that the 

4 * 


98 


THE HEKOES OF FAITH. 


mind experiences the pangs of hopeless and compli- 
cated calamity.”* 

2. If we consider the miure of the offering he was calkd 
to surrender. 

( A.) It was to sacrifice his ordy sou. 

Abraham was tried both as father and saint. We 
have no trial parallel to it. His love was tried, inas- 
much as Isaac was his only son ; his faith was also 
put to the severest test, inasmuch as Isaac was the 
“ son of promise.” There was a double test, so to 
speak, in this trial. The first being to sacrifice his 
only son, and the son of his old age, whom he must 
have passionately loved. One who was the joy of 
his heart — yea, whose name was joy itself. It was, 
indeed, a fiery trial. The manner in which the 
command was given must have struck deeper and 
deeper into the sensibilities of the heart. “ Take 
thy son, thine only son, thine only son Isaac, thine 
only son Isaac whom thou lovest.” The narrative 
does not portray the patriarch’s feelings on this 
occasion. Facts simply are related. But is it to be 
supposed that there was no inward struggle ? a father 
like Abraham not feel keenly the smart ? Surely, 
the words must have fallen like molten lead on his 
heart. “ Take now thine only son Isaac, whom thou 
lovest, and get thee into the land of Moriah, and offer 
him there for a burnt-offering upon one of the 
mountains which I will tell thee of.” (Gen. xxii. 2). 


* See Binney’s “ Practical Power of Faith.” Page 181. 


THE FAITH OF ABKAHAM, THE TRIED. 99 

Ishmael, liis other beloved son from Hagar, the 
bondwoman, is gone. Now, the only one left is de- 
manded as a burnt-offering. Strange immolation ! 
To slay an only son ! How does our illustrious saint 
act ? Does he manifest any doubt or hesitancy ? 
Nay ! In the dim light of the early morning we 
behold the mournful procession. Abraham, and two 
of his servants, with Isaac, direct their steps to the 
land of Moriah, where Jehovah commands him to go. 
After a journey of two days, we come to the closing 
scene of the drama, where the uplifted knife gleams 
for one terrible moment over the head of its innocent 
. victim, and the fatal blow would have been inflicted, 
had not the angelic voice restrained the deed. The 
pointed blade, flashing with destruction, would have 
been buried in the heart of his only and endeared 
child, but for the paralyzing eftect of that voice from 
Heaven. I can imagine, when Abraham heard his 
name twice repeated, his arm dropped powerless, the 
victim was spared, and his severely tried faith nobly 
rewarded. The offering was virtually made. So far 
as intention, and obedience, and feeling were con- 
cerned, it was complete. Jehovah, being fully satis- 
fied with Abraham’s conduct, interposes, and returns 
his son to his bursting and bleeding heart, with the 
gracious repetition of the promise He had previ- 
ously made. (Genesis xxii. 15-18). God tries His 
people still, though perhaps not precisely in the 
same way as He tried Abraham. We are not called 
upon to slay in bloody sacrifice our attached Isaacs, 
or those who are dear to us by nature’s tie. He has 


100 


THE HEROES OF FAITH. 


expressed Himself tlioroughly satisfied in the sacri- 
fice of His only begotten Son, Jesus Christ. 

. Yet we must remember, when by the dispensation 
of death He commands us to deliver up the objects of 
our strongest love, we are expected to obey promptly 
and nnmurmuringly. Not curse Him as some have 
done, but bless Him, knowing that “He doeth all 
things well.” He does not expect us to relinquish 
our loved ones without deep emotion — that would be 
unnatural for us to do, and unlike God to expect. He 
who has implanted those tender sensibilities within 
us, does not demand that we should surrender them 
wdthout the deepest emotion, but he expects us to do. 
so without a murmur. We may sorrow, but in the 
midst of that sorrow there must be humble submis- 
sion. We must know that faith that shall enable us 
heartily to exclaim, “ The Lord gave, and the Lord 
hath taken away ; blessed be the name of the Lord.” 

3. It was to sax:^injice the son of p'oniise. 

When Abraham was obliged to part from Ishmael, 
his son from the bondwoman, he had merely to send 
him away. Moreover, God graciously condescends 
to assign his reason for such a course, viz. : that he 
was not the son of promise. “Not in him, but in 
Isaac, shall thy seed be called.” But now he is com- 
manded, not simply to send Isaac away, but to sacri- 
fice him. He is not to see him sicken and die, but in 
the ripeness of his ruddy health, he is himself to 
strike the fatal blow. God does not choose to as- 
sign any reason for such a command. Now, if Isaac, 


THE FAITH OF -ABRAHAM, THE TRIED. 101 

“ tlie son of promise,” be slain, where is the hope of 
a numerous and distinguished progeny ? In him all 
the families of the earth were to be blessed. From his 
loins the Saviour of the world was to descend, and yet 
he must be sacrificed. Is it possible for faith not to 
stagger before such seeming incongruity ? Does not 
the promise and the command appear a flat contra- 
diction ? Has Abraham faith enough to comprehend 
all this ? Has his faith strength and courage enough 
to endure it all? We may judge by the course he 
pursues. Without the slightest hesitation he pro- 
ceeds to the spot, with the determined resolve of 
obeying the Divine instructions. The colloquy be- 
tween father and son is most pathetic. “ My father,” 
says the lad of loving sensibilities. “ Here am I, my 
son,” responds the trembling lips of a fond and dis- 
tressed father. “ Behold the fire and the wood, but 
where is the lamb for a burnt-offering ?” replies the 
son, little knowing that he was the designed lamb. 
“ My son,” says the father, “ God will provide Him- 
self a lamb for a bumt-offering.” So on they journey 
together till they reach the appointed place. The 
sequel is well known. The altar is built, the 
wood laid in order, the only son bound, and laid 
upon the altar, the father’s knife is uplifted, ready for 
its work of destruction. What accounts for such 
heroism ? The secret is explained in the text by a 
syllable of five letters, “faith.” Nothing is impossi- 
ble to him who believes, for faith is not simply the 
assent of the understanding, but the exercise of an 
unbounded trust in God, who is our refuge and 
strength, a very present help in trouble. 


102 


THE HEROES OF FAITH. 


n. In Abraham we have the grandest eocampU of faith. 
Accounting that God was able to raise him up, even 
from the dead, i. e., he believed that in case Isaac 
should be sacrificed as a burnt-ofi'ering that “ God 
could raise him up even from the dead.” It required 
more than ordinary faith to believe this. It was an 
unbounded expression of confidence in God. He 
who gave Abraham his Isaac, when human probabil- 
ity was utterly opposed to such a phenomenon, was 
equally able to restore Isaac to life again, after having 
been slain. This the patriarch thoroughly believed. 
His confidence rested on one solid pedestal — none 
less than God Himself. He accounted none other 
able. His heart believed God was able, for his eye 
was fixed on Him as the God of resurrection power. 
Abraham had every reason to conclude that God 
could raise Isaac, for He had already done what was 
equivalent to it. He had done this ev napafoXiy 
i. e., in a parable, so that Isaac, being raised from the 
dead, might be compared with his being born from 
her who was dead to the power of procreation. Abra- 
ham was convinced that there was no limit to Divine 
power. He believed that what God did against all 
human probability in Isaac’s creation and birth. He 
was yet able to do in the restoration and resurrec- 
tion of Isaac. Moreover, Abraham at this juncture 
saw by the eye of faith the day of Christ. He saw 
Him who was prefigured by Isaac — saw Him raised 
from the Arimathean sepulchre by that same Al- 
mighty power as was able to raise Isaac. That same 
power in the last great day will quicken our mortal 


THE FAITH OF ABRAHAM, THE TRIED. 


103 


bodies. Oh, for an x4.braliamic faith in the God of the 
resurrection ! Let us as humble children learn from 
this “ father in faith.” Let us as loyal subjects bow 
in submission to this king in faith, and pray to be 
governed by the same heroic principle. May we 
know that faith, which admits no doubt, and which 
prompts to cheerful obedience to the Divine will, 
whatever that will might be. May we possess that 
faith that can stand the test of the hottest trial, and 
come out unsinged. The more Abraham’s faith was 
tried, the more resplendently it shone, and when it was 
put to its sharpest test, and reached its culmination, 
then the angel of the Lord interposes. The struggle 
is over, the mystery solved. “ The ram caught in the 
thicket” is the fulfilment of Abraham’s unconscious 
prophecy. “My son, God will provide Himself a 
lamb for a burnt offering.” 

Let us learn in conclusion : 

1. That faith in God can stand the test of the severest 
'nature. 

2. That faith in God sees nothing too much to do in 
obedience to Him. 

3. That faith in God Imoios that there is nothing im- 
possiUe unto God. 

4. That faith in God irdroduees us into Abraham's 
faynily and privUeges. • 


I 


* « 



CHAPTEK X. 

Heb. XL 20. 

20 By faith Isaac blessed Jacob and Esau concerning things to 
come. 

Whatevee may liave been Isaac’s defects, he was 
as truly a child of Abraham by faith as he was his 
son according to the flesh. While the image of his 
saintly father was discernible in his countenance, the 
image of his father’s God was stamped in his soul. 
He was Abraham’s noblest son and Heaven’s saintli- 
est favorite. He is embraced in that glorious trio 
who are represented as God’s in a peculiar sense — 
“ the God of Abraham, and of Isaac, and of Jacob.” 
In order to ascertain wherein the faith of Isaac con- 
sisted, it is necessary to refer to Genesis xxvii. 27-40. 
In those verses he foretells the future condition of 
his sons. His physical vision had become dimmed, 
yet by the eye of faith he could peer into the distant 
future, and bless both his sons accordingly. Though 
practised deception upon by Eebekah and Jacob, 
yet it did not interfere with the prophetic character 
of his faith. His faith was as solid as it was sub- 
lime, and the base deception of mother and son was 
overruled by an inscrutable Providence to the exe- 
cution of the Divine purposes. 

THE FAITH OF ISAAC. 

I. In its parental relationship. ^ 

“By faith Isaac blessed Jacob and Esau.” These 
men v/ere twin brothers. Esau, the firstborn, is de- 


106 


THE HEROES OF FAITH. 


scribed as being “red all over, like an hairy gar- 
ment.” Jacob, the youngest, is represented as hav- 
ing his hand on Esau’s heel when following him into 
the world. The first was a “ cunning hunter,” the 
latter “ a plain man, dwelling in tents.” Both were 
well developed children. They had expressive brows 
and manly forms. One thing, however, marred the 
domestic peace of the parents, viz., the invidious dis- 
tinctions they made between their sons. Esau was 
his father’s favorite ; Jacob, his mother’s. “ Isaac 
loved Esau, because he did eat of his venison.” 
What a selfish reason ! having its seat in the stom- 
ach. Surely human nature is weak. The pandering 
to one’s appetites has much to do in the present day 
with partialities and distinctions. “But Kebekah 
loved Jacob.” She assigns no reason for her prefer- 
ence, nor does the Scripture assign any reason. Per- 
haps Jacob flattered her more than Esau did, and 
that her vanity was the cause of it. The indiscre- 
tion of this aged couple proved the source of much 
unpleasantness. It doubtless plunged them into 
many a family broil. 

It would be well for parents to avoid the folly of 
creating distinctions in their families, if they would 
keep away the serpent of jealousy. Children should 
all have the impression that they are equally re- 
garded. As might have been expected, the partiality 
respectively shown by Isaac and Bebekah created 
discord and distress between the entire family. Esau 
must have felt elated to know that he was his father’s 
choice, and Isaac must have felt equally elated to 


THE FAITH OF ISAAC. 


107 


know that he was his mother’s pet. Soon the folly 
of the parents developed itself in the lives of their 
offspring. Jacob proved himself to be a trinity of 
the foulest crimes — a liar, deceiver, and thief. He 
took advantage of his brother’s weakness, when he 
was faint and hungry, just returned from his hunting 
expedition. He bribed him to sell his birthright for 
a mess of pottage, thereby evincing the spirit of the 
Evil One, who tempted our first parents to sin by eat- 
ing the fruit of the forbidden tree. He also lied 
unto his blind father, as well as defrauded Esau of 
his blessing. This was the blackest day in Jacob’s 
life, and the foulest blot in his character. Esau, too, 
acted most contemptibly. By his impatience and 
appetite, he committed the detestable act of selling, 
for a mess of pottage, the most valuable privilege he 
possessed, even his birthright, which gave him every 
senior advantage. 

Alas ! we have the descendants of these brothers 
still — Jacobs in chicanery, and bribery, and decep- 
tion, and Esaus in rashness, and greed, and madness. 
There are thousands to-day who barter their soul’s 
eternal interest, for the mere gratification of their 
animal passions. For “the pleasures of sin for a 
season,” they sell their birthright of everlasting dig- 
nity — pleasures that are a mere mess of pottage. 
Esau, who had the right of primogeniture, and Jacob, 
who was the son of promise, though natural brothers, 
never became true friends after this discreditable 
transaction. Esau was heartbroken at the reflection 
of his forfeited blessing. “He lifted up his voice 


108 


THE HEEOES OF FAITH. 


and wept.” It was tlie bitterest trial of bis life. 
Never was a meal so dearly bought as this broth 
bought by Esau. He would have perpetrated the 
crime of fratricide, in the excitement of the moment, 
had it not been his regard for the feelings of his 
aged father, for “ Esau said in his heart, the days of 
mourning for my father are at hand, then will I slay 
my brother Jacob ” — an oriental fashion in speaking 
of one’s death. Through the interposition of an all- 
wise and overruling Providence, this murderous pur- 
pose was not executed. Nor did Jacob escape the 
penalty of his wrongdoing. He was chastened sorely 
by his Heavenly Father. He had but little comfort 
through life after the surreptitious manner in which 
he obtained his father’s blessing. He was murder- 
ously hated by his brother Esau ; cruelly deceived 
and harshly treated by his uncle Laban ; his dearest 
wife Eachel dies, and leaves him in an agony of 
sorrow ; he never saw his fond mother after he was 
sent away to escape Esau’s bloody revenge ; his own 
children, the staff of his old age, wound his soul to 
the very quick ; Beuben and Judah become the basest 
fornicators ; Simeon and Levi become traitors and 
murderers ; Joseph is mourned after as one that is 
dead ; Simeon is missed ; Benjamin, his idolized 
child, he trembles for, and is loath to let him go ; 
and, last of all, he is forced by famine in his de- 
clining days to visit Egypt, where he knew the people 
considered it an abomination to eat with men like 
himself, and there he dies in a strange land. Verily 
he could mournfully exclaim, “Few and evil have 


THE FAITH OF ISAAC. 


109 


the days of the years of my life been.” None of the 
patriarchal race suffered as he did. Let us, then, as 
parents, beware to form absurd distinctions in our 
families, lest the folly of our conduct develop itself 
in the unhappy lives of our children and children’s 
children. 

II. In its prophetical character. 

“By faith Isaac blessed Jacob and Esau concerninuj 
things to coimP What were those things? They re- 
fer to the blessings specified in Genesis xxvii. 27-29, 
also the thirty-ninth and fortieth verses of the same 
chapter. To Jacob, who personated Esau, but who 
nevertheless was the son of promise, he said, “Come 
near now, and kiss me, my son. * * * See, the 

smell of my son is as the smell of a field which the 
Lord hath blessed : therefore God give thee of the 
dew of heaven, and the fatness of the earth, and 
plenty of com and wine : let people serve thee, and 
nations bow down to thee : be lord over thy brethren, 
and let thy mother’s sons bow down to thee : cursed 
be every one that curseth thee, and blessed be he 
that blesseth thee.” To Esau he said, “Behold, thy 
dwelling shall be the fatness of the earth, and of the 
dew of heaven from above ; and by thy sword shalt 
thou live, and shalt serve thy brother ; and it shall 
come to pass when thou shalt have the dominion, 
that thou shalt break his yoke from off thy neck.” 
These divers blessings were literally conferred. Isaac 
felt perfectly persuaded that Jehovah would verify 
all that he had predicted. It was under this convic- 


110 


THE HEROES OF FAITH. 


tion that he was moved to pronounce these respect- 
ive prophetic blessings. Each of his sons was im- 
mensely rich, and fully answered the descriptive 
blessings foretold by him. Esau, the founder of the 
Edomitish nation, lived by the sword, and “had 
more riches than he and his family could well man- 
age, while Jacob, on the other hand, followed his 
agricultural pursuits, and was abundantly prosper- 
ous. Isaac speaks under the guidance of faith, as 
though the treasures of the world were at his dis- 
posal.* True, he w^as about to make a grievous mis- 
take — even of moving contrary to the counsel of 
God ; still he knew God, and took His place accord- 
ingly, dispensing blessings in all the dignity and 
power of faith. “I have blessed him: yea, and he 
shall be blessed.” “With corn and wine have I sus- 
tained him.” It is the province of faith to rise above 
one’s own failings and its effects, into the place God 
would have us to occupy. 

With all Esau’s complaints, who had voluntarily 
abdicated his birthright, Isaac would not, could not 
recall the blessing conferred on Jacob. “ Isaac w^ould 
unjustly bestow on Esau that which was Jacob’s. 
Eebekah, with equal injustice, teaches Jacob to per- 
sonate Esau. The mother, who should have trusted 
the whole matter in the hands of God, cheats her 
firstborn, and beguiles her husband, rather than the 
father shall beguile the chosen son of his blessing. 
Her desire was good ; the means employed to accom- 


* C. H. M. on Genesis, page 266. 


THE FAITH OF ISAAC. 


Ill 


plisli it were unlawful. God often accomplislies His 
purposes by means of our infirmity ; yet neitlier is 
our weakness justified nor His unerring justice im- 
peached.* 

Isaac’s faith was firm, though he himself was im- 
posed upon. He felt confident that all was right. 
When blessing his sons, he had faith enough to be- 
lieve that God would verify those blessings. Having 
trusted in God so long, he would not mistrust Him 
on this occasion. His faith in God’s promises was 
his support through youth and manhood, and now in 
the decrepitude of old age he was not going to make 
a shipwreck of it. 

This is the spirit which should characterize all 
parents. They should exercise unhesitating confi- 
dence in God, that he can exceed their highest de- 
sires. Believing God to be the hearer of prayer, let 
us cry to Him in faith. We, too, may bless our 
children. We may do it effectually by presenting 
them to God in the exercise of prayer. He never 
treats with silent contempt the petitions of those who 
put their trust in Him. 

Parents ! If you would have your children blessed 
of God, remember to pray for them without ceasing. 
Let them see that you are in earnest concerning their 
soul’s spiritual welfare. Emulate the example of the 
patriarchs of old, who prayed earnestly for their pro- 
geny. Like the parents who brought their children 
to the Saviour that He might bless them by his all- 


Bishop Hall’s Scripture History, pages 35, 36. 


112 


THE HEROES OF FAITH. 


healing touch ; so may we bring our loved ones to the 
same Saviour, that He might touch their hearts by 
His Holy Spirit, and heal them with the balm of 
salvation. Oh ! the mighty influence that is exerted 
by the counsels of a pious father, and the prayers of 
a sainted mother ! Tens of thousands have been con- 
verted by their instrumentality, long after they were 
committed to their silent tomb. When, like Isaac, 
we shall be summoned home by the pale messenger, 
let us not forget to leave our blessing behind to our 
children ; the blessing of an earnest prayer for their 
salvation ; the blessing of a holy example for their 
emulation; the blessing of a faithful counsel that 
may sink into their hearts, and be the means of lead- 
ing them to the God of Abraham, and of Isaac, and 
of Jacob. These are the best legacies that we can 
possibly leave behind. They will speak when our lips 
are sealed in the silence of death. 


CHAPTEE XI. 

Heb. Xr. 21. 

2 1 By faith Jacob, when he was a dying, blessed both the sons of 
Joseph ; and worshipped, leaning upon the top of his staff. 

Jacob, though not a perfect man, is represented in 
this text as one of the celebrities of faith. Several 
events that transpired in his life entitle him to the 
first rank of faith’s dignitaries. The memorable meet- 
ing at Peniel, where an angel wrestled with him until 
the break of day, is sufficient in itself to entitle him 
to this distinction. 

It is necessary to correct a general misapprehen- 
sion of the Scripture in Genesis xxxii. 24. Jacob is 
generally represented as wrestling with the angel, 
whereas the words teach that the angel wrestled 
with Jacob. The angel struggles to extricate him- 
self from the grasp of the venerable saint. Seeing 
he cannot prevail, he resorts to the measure of dis- 
•jointing the patriarch’s thigh, saying, “Let me go, 
for the day breaketh.” Heeding not the voice, Jacob 
grasps him still the more firmly, exclaiming, “I will 
not let thee go, except thou bless me.” What deter- 
mined faith! Through the innumerable ages shall 
this herb at the throne of grace be recognized, not as 
Jacob, but as Israel, “for as a prince had he power 
with God and with man, and prevailed.” 

It is only as we are determined to succeed in 
prayer, even as Jacob did of old, that we may expect 
5 


114 


THE HEROES OF FAITH. 


to prevail. It is the fervent prayer which proves an 
effectual one, and avails much. It is as true now 
as ever, that the “ kingdom of heaven suffereth vio- 
lence, and the violent take it by force.” 

THE FAITH OF JACOB. 

I. As manifested in his dying henedictim. 

“By faith he blessed both the sons of Joseph.” 
The account given by the inspired historian is truly 
touching. Genesis xlviii. 8-22. Having placed his 
right hand on Ephraim’s head, and his left hand on 
Manasseh’s, he thus proceeds, “God,” etc. Genesis 
xlviii. 15, 16. The richest bequest Ephraim and 
Manasseh could possibly receive was the parting 
blessing of their sainted grandfather. What an affect- 
ing sight! To see the venerable patriarch, on the 
verge of eternity, blessing his grandsons. Some old 
people die with a heart withered and dry as leather ; 
all sensibilities gone. Not so Jacob. It is beautiful 
to see him with his large heart expanding in warm- 
est sympathies for posterity, while his tottering frame* 
trembles beneath the weight of years, and the chilly 
hand of death upon him, his own personal infirmities 
lost in the concerns of his race. 

In the blessing he pronounces, what an acknowl- 
edgment of God’s past goodness and unfailing 
mercy 1 What a glowing exhibition of faith, when 
he blesses the sons of Joseph with regard to their 
future destiny 1 What emotions of rapture must have 
electrified the souls of those favored brothers ! 


THE FAITH OF JACOB. 


115 


Wlien it is said that “by faith he blessed both the 
sons of Joseph,” it is well to remember that he 
could not distinguish Joseph’s sons by sight, but dis- 
tinguished them by faith. This accounts for the 
transposition of his hands, when he purposely laid 
his right hand on Ephraim and his left on Manasseh. 

By faith also he conferred his prophetic blessing. 
The touch of that hand they never forgot. The 
blessing foretold they literally realized. Believers 
can do nothing worthier in the article of death, when 
about to commend their spirit into the hands of an 
ever keeping covenant God, than to bless those inti- 
mately related to them. Who can compute, the num- 
ber of conversions that have occurred through the 
dying blessing of parents and grandparents? Ah, 
yes ! Many a wayward son and thoughtless daughter 
has been brought to their parents’ God by means of 
the dying counsel and parting blessing. 

Jacot)’s last exercise was to bless his sons and 
grandsons. Faith enabled him, in the feebleness and 
decrepitude of old age, to perform the task. The faith 
which distinguished him in life did not forsake him 
in death. It blazed forth an inextinguishable flame, 
however flercely the cold winds from the caverns of 
death blew upon it. It supported him from sinking 
when the billows of death rolled over him. It illu- 
mined the dark yaUey as he plunged into it, and in 
its cheery light he was ushered into the nightless 
and deathless world. What faith did for him, it can 
do for us. 


116 


THE HEROES OF FAITH. 


II. As manifested in his dying posture. 

“And worshipped, leaning upon the top of his staff.” 
There has been some difficulty felt in reference to 
this part of our text. The historian in Genesis says 
that “Israel bowed himself upon the bed’s head.” 
And when Jacob was informed of his son’s visit, it 
is said that he “ strengthened himself and sat upon 
the bed.” Here in the text it is stated that he “wor- 
shipped, leaning upon the top of his staff.” There is 
nothing conflicting in these different testimonies. 
When it is said that he “worshipped, leaning upon the 
top of his staff,” it alludes to his custom for many 
years. Jacob, whose thigh had been disjointed by the 
angel, had been obliged for years to have the support of 
this prop. And it is quite probable that this is 
a distinct transaction from the other. It cannot be 
shown, that “leaning upon the top of his staff” 
accompanied his dying blessing. The seventy trans- 
late the words as we have them in our text. 

It seems probable, however, that Jacob, who at 
this time is represented as sitting on the bed, had 
his old staff* with him to lean his feeble hands and 
wearied head upon. It is not likely he would do 
without his pilgrim staff. Time had stolen strength 
from his frame. He was a dying man, shivering upon 
the border of the grave, and his staff served to sup- 
port his tottering body. In this attitude he seefhs 
to have been when Joseph swore that he would 
comply with his dying request in regard to his 
burial. “ Lo, I die,” etc. (Genesis 1. 5). Joseph’s 
pledge was so gratifying to him that he instantly 


THE FAITH OF JACOB. 


117 


offered praise to God. “ He worshipped, leaning upon 
the top of his staff.” The Donay version renders it, 
‘‘ He adored the top of his staff.” Jerome and other 
substantial authorities repudiate such an interpreta- 
tion. A moment’s reflection is sufficient to discover 
its absurdity. Jacob was no idolater, no worshipper 
of wood. He worshipped and adored that God whose 
mercies the old staff brought to memory. He remem- 
bered the God of his fathers, and felt mightily the 
inspiration of reverence, gratitude and praise. His 
dying breath was spent in praising the God of 
Heaven. 

Of thousands it may yet be said, “ They worship 
God, leaning upon the top of their staff.” Their 
feeble, tottering frames have rendered it necessary to 
have staff support. Could those staffs speak, how 
loudly they would ring forth the praises of Jehovah, 
for the soul support their owners have received from 
above. What sight so heavenly and affecting on earth 
as to witness an old pilgrim, with his antiquated staff 
in hand, dragging along slowly but surely into that 
“rest which remains for the people of God.” I 
venture to affirm that the grandest sight on earth is 
to see an old pilgrim spending his last days in the 
service of his God, and drawing near to the end of 
his pilgrimage, ripe for immortality. 

Some years ago the government was smitten with 
amazement and admiration when they saw the vener- 
able Thaddeus Stevens come forward when on the 
brink of the grave, to denounce tyranny and oppres- 
sion, and defend his country’s constitution. An 


118 


THE HEROES OF FAITH. 


when he charged the President with high treason, 
and defended the claims of the Senate, you could see 
the old fire that formerly fiamed in his eyes. It is 
said that the scene was most affecting — to see the old 
senator, while on the borders of eternity, spending 
his last hours to serve his country ; so, also, Thurlow 
Weed, whom I heard recently, speaking loyal words 
for his nation. But infinitely more enchanting is it to 
see an old servant of God, when almost in the valley 
of the shadow of death, laboring for his Lord, pleading 
to the last moment the claims of the cross ; persuading 
men to flee to the refuge that is in Christ Jesus. His 
head is white with the snows of winter ; his eyes are 
become dim by the advance of years ; his back bends 
with the weight of old age ; his face is wrinkled in 
the service of his Master ; his hands are trembling 
and his limbs are shaking, as if about' to fall in the 
embrace of 'death. Yet, with it all, his heart is as 
warm as ever in its love for the cause, and his desire 
as intense as ever to dwell in the house of his God 
all the days of his life. 

My dear friends, to be an old pilgrim we must 
commence to travel heavenward while we are young. 
Some there are in the Church who are younger in 
years, but they are older as Christians. My dear 
brethren, if, like Jacob, you are pilgrims on earth, 
there awaits for you above the pilgrim’s rest. Talk 
about titles ! Here is a diploma worth receiving — a 
title eclipsing those of earth’s universities. To 
be an O. P. I heard a fellow student once say 


THE FAITH OF JACOB. 


119 


lie would like to be a P. P.* Old Huntingdon 
used to say he couldn’t buy a D. D., but preferred 
being S. S.t The title I covet, my brethren, is O. P. 
(old pilgrim), like Jacob, or O. D. (old disciple), like 
Mnason. The glittering titles of earth are con- 
temptible in comparison with them. 

“ Heavenward ! our path still goes, 

Sojourners on earth we wander, 

Till we reach our blest repose 
In the Land of Promise yonder. 

Here we must stay a pilgrim band, 

There must be our fatherland I 

“Heavenward! my soul, arise, 

For thou art a Heavenly being ; 

Thou should’st seek no earthly prize 
When from this world thou art fleeing. 

Hearts with Heavenly wisdom blest 
Can in Heaven alone find rest. 

“ Heavenward 1 Death’s mighty hand 
Guides me there to joy and gladness; 

There within that blessed land, 

Victor over pain and sadness, * 

Christ himself has gone before ; 

Can I dread an unknown shore ? 

“Heavenward! oh Heavenward! 

There shall be our lot and treasure — 

Let me strive my heart to guard 

From each vain and worldly pleasure. 

Heavenward ! my thoughts must tend, 

Till in Heaven my cares shall end.” 


* Popular preacher. 


f Sinner saved. 



CHAPTEK XII. 

Heb. XT. 22. 

22 By faith Joseph, when he died, made mention of the departing 
of the children of Israel; and gave commandment concerning his 
hones. 

The narrative which contains the history of Joseph 
is one of the most, exquisite and pathetic in the 
whole inspired volume. Every portion of it is fraught 
with profoundest interest, and cannot fail to electrify 
us in its thoughtful perusal. That our subject was a 
hero in faith, none will dare dispute. He completely 
filled the glowing prophetic representation made by 
his father. “ Joseph is a fruitful bough, even a fruit- 
ful bough by a well ; whose branches run over the 
wall : the archers have sorely grieved him, and shot 
at him, and hated him : but his bow abode in 
strength, and the arms of his hands were made 
strong by the hands of the mighty God of J acob ; 
(from thence is the shepherd, the stone of Israel : ) 
even by the God of thy father, who shall help thee ; 
and by the Almighty, who shall bless thee with 
blessings from above, blessings of the deep that lie 
under, blessings of the breasts, and of the womb : 
the blessings of thy father have prevailed above the 
blessings of my progenitors unto the utmost bound 
of the everlasting hills : they shall be on the head 
of Joseph, and on the crown of the head of him 
that was separate from his brethren.” God over- 
s' 


122 


THE HEEOES OF FAITH. 


ruled for good all the trials of Joseph. What were 
intended as curses were transmuted into blessings. 
They co-operated for good in the temporal and spir- 
itual welfare of Joseph. 

THE FAITH OF JOSEPH. 

I. In its relation to the exodus of his hrethren. 

It was by faith that he foretold this extraordinary 
circumstance. “And Joseph said unto his brethren, 
I die : and God will surely visit you, and bring you 
out of this land unto the land which he sware to 
Abraham, to Isaac, and to Jacob.” They were now 
in Egypt, well provided for, yet Canaan was their 
destination. Joseph firmly believed that God, who 
had promised his forefathers the land of Canaan for 
their inheritance, would eventually lead his people 
into the promised land. He who brought them by 
so remarkable a providence into Egypt would lead 
them therefrom into Canaan. This providential so- 
journ naturally recalls the earlier part of Joseph’s 
eventful life. He had spent about two thirds of his 
days in Egypt. The direct cause of this was the 
hatred and envy of his brethren ; the indirect cause, 
his significant dreams ; the overruling cause, the 
providence of God. In consequence of his agricul- 
tural and astronomical dreams, they hated him with 
the hatred of assassins. Espying him in the dis- 
tance on the road that leads from Shechem to 
Dotham, they conspire to kill him. The fratricidal 
suggestion of the majority of his bloodthirsty kins- 
men is to slay him, cast him into a pit, and then 


THE FAITH OF JOSEPH. 


123 


fabricate a false representation to their father. Ken- 
ben, with more humanity about him than the rest of 
his brethren, suggests a milder treatment : that he 
be simply cast into a pit, in the hope ‘‘ that he might 
rid him out of their hands, and deliver him again to 
his father.” Soon they meet a company of Ishmael- 
ites from Gilead, with their laden camels, on their 
way to Egypt, when Judah suggests that he be sold 
unto them. He prefers to act the part of Judas 
Iscariot, who sold his Lord for thirty pieces of silver, 
than the part of the Koman soldier who pierced the 
Lord. To this infamous proposal they unanimously 
agree. Midian merchants lift Joseph out of the pit, 
and he is sold to the Ishmaelites for twenty pieces, 
or shekels of silver, or less than thirteen dollars. 
Barbarous bargain ! selling their own brother for 
less than thirteen dollars ! But, O my soul ! a still 
greater marvel, to sell Jesus, our elder brother, who 
is the antit3rpe of Joseph, for only three dollars 
more ! Joseph being thus sold and taken as a slave 
into Egypt, Keuben returns distractedly to the pit, 
and remorsefully cries, “ The child is not : and I, 
whither shall I go ? ” Conscience ever condemns us 
when we perpetrate wrong. Joseph is subsequently 
sold to a distinguished officer in Pharaoh’s court, 
whose name is Potiphar. Appreciating the slave’s 
moral worth, he appoints him lord chamberlain, or 
“ overseer over his house.” All that Potiphar had 
he put under his charge. Nor was his confidence 
misplaced, or his trust betrayed. Everything flour- 
ished under Joseph’s care. The sorest trial soon 


124 


THE HEEOES OF FAITH. 


confronts him. It springs from a source he least 
suspected. Intense, however, as is the temptation, 
he bravely resists it, and magnanimously replies, 
“ Behold, my master knoweth not what is with me in 
the house, and he hath committed all that he hath 
into my hands ; there is none greater in this house 
than I, neither hath he kept back anything from me, 
but thee, because thou art his wife : how then can I 
do this wickedness, and sin against God ? ” Yet, 
notwithstanding his gentle remonstrance, this in- 
famous woman devises a most villanous falsehood, 
by which the innocent one is unceremoniously thrust 
into prison. 

“ Twas slander filled her mouth with lying words, 

Slander, the foulest whelp of sin.’-* 

Alas ! to fall into the clutches of such a woman. 
Well may we pray, “From the tongue of female slan- 
der, good Lord, deliver us.” Spenser, in his “ Faery 
Queen,” writes thus of the slanderous woman : 

“Her face was ugly, and her mouth distort 
Foaming with poison round about her gills, 
lu which her cursed tongue full sharp and short 
Appeared like asp, his sting that closely kills, 

Or cruelly does wound whomso she wills.” 

Jehovah, however, was with Joseph, even in the 
dungeon. With the Ling of kings for companion, 
prison becomes a palace. “With Christ in the ves- 
sel, we may smile at the storm.” Through Divine 
interposition, our sublime youth was promoted in 
prison. He was made superintendent, or chief war- 
den, of all the incarcerated. By the same overruling 


THE FAITH OF JOSEPH. 


125 


Providence he was released. Pharaoh was troubled 
by his dreams, and on account of their interpreta- 
tion by Joseph he was appointed Governor over the 
Egyptian domains. Though but thirty years of age, 
he filled his exalted position with distinction and 
success. Prosperity attended all his plans and pur- 
poses. All his movements were in the right direction. 

What a grand model for young men ! Where piety 
reigns, it will come out of pit, prison and palace un- 
corrupted. Nor will it degenerate in its exaltation 
to earthly thrones and powers. Our beloved Garfield 
was a noble illustration of this, as was Joseph in 
Eg;^"pt, and Daniel in Babylon. Let us remember 
the words of the royal sage, “ Exalt her, and she 
shall promote thee.” Next, we have Joseph’s pro- 
phetic dreams substantiated. The eleven sheaves* 
are obliged to bow to his sheaf. The famine has 
overtaken them, and J acob with his sons must travel 
to Egypt to buy com or perish. One can scarcely 
read what follows without a melting heart and tear- 
ful eye. Oh, the tender love of a deserted brother ! 
Oh, the completeness of a brother’s forgiveness ! Oh, 
the generosity of an illtreated brother ! It is a spec- 
tacle worthy of an angel’s attention ! In after years, 
the Governor pays his aged parent a visit, accompa- 
nied by his two sons Manasseh and Ephraim. Soon 
after the visit, the venerable father dies, and is 
buried by the hands of filial devotion in the cave of 
Machpelah. Joseph then returns to his official duties 
’in Egypt, where he spends the remnant of his days. 
At the time of his death, he attained the age of one 


126 


THE HEEOES OF FAITH. 


hundred and ten years. He thus lived in Egypt be- 
tween eighty and ninety years, being eighty years by 
Pharaoh’s appointment the Prime Minister or Gov- 
ernor of Egypt. But the time has arrived when he 
too must die. Though nigh unto death, the immor- 
tal principle that bums within his breast enables 
him to speak with confidence concerning the depar- 
ture of the children of Israel, and he feels certain 
that his prediction will come to pass. 

H. In its relation to tlue burial of Ms body. 

“ He gave commandment concerning his bones.” 
This is another illustrious exhibition of his faith. 
He is confident that his deceased body will be 
conveyed from Egypt. Though he has spent the 
• greater part of his life there, and knows that he will 
die there, yea, be “put in a coffin there,” he is fully 
persuaded that he will not be interred there. Sus- 
tained by this “ full assurance of faith,” he gives com- 
mandment concerning his bones. “ And Joseph took 
an oath of the children of Israel, saying, God will 
surely visit you, and ye shall carry up my bones 
from hence.” Genesis 1. 25. His faith is immovably 
fixed in the God of his fathers, and he is confi- 
dent that his mortal remains will be borne to the 
land of his fathers. His instructions were obeyed, 
his prediction verified. In Joshua xxiv. 32, we read, 
“And the bones of Joseph, which the children of 
Israel brought up out of Egypt, buried they in 
Shechem, in a parcel of ground which Jacob bought 
of the sons of Hamor the father of Shechem for an 
hundred pieces of silver.” 


THE FAITH OF JOSEPH. 


127 


Perhaps the events referred to in onr text may not 
appear particularly interesting in themselves ; yet 
they are of special interest as they set forth the 
principle which has made his name and fame imper- 
ishable. He was was a large hearted saint of deep 
rooted faith. That fh-ith gloriously recompensed 
him even in this life, and triumphantly bore him to 
the pinnacle of celestial honor and blessedness. 
“ How did he know that his people would ever quit 
Egypt?” We reply, by faith ; not faith in a written 
word, for Joseph had no Bible ; rather, faith in that 
conviction of his own heart, which is itself the sub- 
stantial evidence of faith. For religious faith ever 
dreams of something higher, more beautiful, more 
perfect, than the state of things with which it feels 
surrounded. Ever, a day future lies before it, the 
evidence for which is its own hope. Abraham, by 
that creative faith, saw the day of Christ, and ‘ was 
glad. Joseph saw his family in prosperity, even in 
affluence, but he felt that this was not their rest. A 
higher life than that of affluence ; a nobler destiny 
than that of stagnant rest, there must be for them in 
the future, else all the anticipations of a purer earth 
and a holier world, which imagination bodied forth 
within his soul, were empty dreams, not the intui- 
tions of God’s Spirit. It was this idea of perfection, 
which was the substance of things hoped for, that 
carried him far beyond the period of his own death, 
and made him feel himself a partaker of his nation’s 
blessed future. And that is the evidence of immor- 
tality. When the coffin is lowered into the grave. 


128 


THE HEEOES OF FAITH. 


and the dull, heavy sound of earth falling on it is 
heard, there are some to whom that sound seems but 
the echo of their worst anticipations ; seems but to 
reverberate the idea of decay forever in the words, 
“Earth to earth, ashes to ashes, dust to dust.” 
There are others to whom it sounds pregnant with 
the expectation of immortality, the sure and certain 
hope of a resurrection to eternal life. The difference 
between these two feelings is measured by the differ- 
ence of lives. They whose life is low and earthly, 
how can they believe in aught beyond the grave, 
when nothing of that life which is eternal has yet 
stirred within them ? They who have lived as Joseph 
lived, just in proportion to their purity and unselfish- 
ness, must believe it. They cannot but believe it. 
The eternal existence is already pulsing in their 
veins, the life of trust and high hope, and sublime 
longings after perfection, with which the decay of 
the frame has nothing at all to do. That is gone, yes ; 
but it was not that life in which they lived, and when 
it finished, what had that ruin to do with the de- 
struction of the immortal ? For wha;t is our proof of 
immortality ? * * * The life of the spirit is the 

evidence. Heaven begun is the living proof that 
makes the Heaven to come credible — Christ in you 
the hope of glory. It is the eagle eye of faith which 
penetrates the grave, and sees far into the tranquil 
things of death. He alone can believe in immor- 
tality who feels the resurrection in him already.”* 


* See Robertson’s sermon on Genesis 1. 24-60. 


THE FAITH OF JOSEPH. 


129 


He who died in Egypt, knew that he would be 
buried in Canaan, and that he would rise in immor- 
tal glory before the throne. I care not where I am 
buried. I have no scruples as to my resting place. 
Nor am I ambitious for a costly monument over my 
mound. All I ask is, “Let me live the life of the 
righteous, that my latter end may be like his.” 



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CHAPTEE XIIL 

Heb. XL 23. 

23 By faith Moses, when he was born, was hid three months of his 
parents, because they saw he was a proper child ; and they were not 
afraid of the king’s commandments. 

The name of Moses is a household word. He was 
remarkable in his birth, life, death and burial. From 
infancy to manhood, what a life of eventful history ! 
In the words of our text, the faith of Moses’ parents 
is pointed out. It was this principle which fearlessly 
led them to conceal their child in the ark of bul- 
rushes, feeling certain that Heaven would interpose. 
It is the first case of concealment of birth we have 
any record of, but one that was sanctioned by the 
Supreme Court of the Universe. It was not blind 
chance that conveyed Moses to the banks of the Nile, 
nor led the Princess of Egypt for her morning’s bath 
just in time to save the infant. Divine providence 
was in the movement, and in that providence Amram 
and Jochebed trusted. 

THE FAITH OF MOSES’ PAKENTS. 

There are two elements combined in these parents’ 
faith. 

I. Conjidmce in Divine inte,rposition. 

Amram and Jochebed are illustrious names — ^names 
enrolled in the registry of Heaven. Both were link- 
ed to Jehovah by faith. It was this faith that 


132 


THE HEROES OF FAITH. 


guided them in every step. It was an enterprising 
faith. It made them fearless of Pharaoh’s com- 
mandment, and led them to hide their infant son 
three months, for he was such a “proper” or beauti- 
ful child. In Exodus ii. 2, it is written, “ he was a 
goodly child,” i. e., he ^as peculiarly attractive. He 
surpassed all other children in beauty of expression. 
Jehovah had a special purpose in view when he 
formed this noblest specimen of infantine comeliness, 
as the sequel will demonstrate. As a rule, every 
mother thinks her own child to be the sweetest little 
creature, whether it be so or not ; but in this instance 
it is no hyperbole to declare that the child Moses 
was truly handsomer than other children. Had there 
been such an institution as the baby show in those 
days, and he taken into them, I have not the slightest 
doubt that the prize and certificate would be awarded 
to Amram and his wife for the handsomest specimen. 

At last the trial has come ! This babe of match- 
less beauty must be shifted from his present quarters. 
The rippling smile of that dimpled cheek, and the 
brightsome twinkle of those laughing eyes of unriv- 
alled fascination, which had struck their penetrating 
force into the parents’ hearts, must now be dispensed 
with. They can enjoy the company of their little 
cherub no more. They can hide him no longer. 
In fact, he will not be hid. He tvill be seen and heard. 
That tiny frame has gathered strength, and conse- 
quently that music peculiar to babes has attained a 
louder volume of sound than formerly. They cannot, 
therefore, retain him any more without imperilling 


THE FAITH OF MOSES’ PAEENTS. 


133 


his life, and risking their own. The detectives would 
discover them, and then the terrible consequences — 
the slaughter of their child, and perhaps the impris- 
onment of themselves. The parents, early one morn- 
ing, meet for consultation and prayer. They had 
suffered a very uneasy, anxious time the night previ- 
ous. Oh ! how they trembled in their bed lest the 
shrieking sound of that piercing little cry might 
reverberate outside, and thus involve them all in 
trouble. Finally, they agree to put the child out, 
not to be nursed, unless the gentle zephyr acts the 
kind mother by its plaintive wail, or the rustling bul- 
rushes sing their lullaby over him. They construct 
an ark or cradle of bulrushes — faith’s patent bascinet ! 
There they place their precious little idol, beside the 
river’s brink in the flags or tall grass. Will that little 
basket boat with its valued freight prove to be the 
infant’s cofiin ? Or will he be devoured by voracious 
crocodiles which infest the Nile ? It is an anxious, 
exciting crisis ! The parents feel that their child is 
placed in a convenient spot. They had faith in God, 
that He would eventually provide a way of escape. 
They indulge the hope that some sympathetic friend, 
having influence with the barbarous monarch, might 
see the child, and thus be smitten with his beauty, 
and rescue him from danger. In this happy assur- 
ance they deposit him among the flags by the Nile. 
Nor was their faith in vain. The savior of their child 
is at hand. Who happens first to come along but 
Pharaoh’s daughter. Hark! what means this sound? 
I hear a babe’s cries. She approaches the ark, and, 


134 


THE HEEOES OF FAITH. 


opening it, discovers the “goodly child.” O sweet 
countenance ! O thrilling music ! The royal heart 
melts with loving tenderness at the touching sight. 
She falls in love with the little innocent, and wants 
to become his adopted mother. He is adopted by 
the daughter of the very king who cruelly decreed 
that all the Hebrew male children should be slain. 

“ With what compassion — angelic sweetness, 

She bends to look upon the infant’s face. 

She takes his little hand in hers — he wakes ; 

She smiles upon him. Hark! alas, he cries. 

Weep on, sweet babe; weep on, till thou hast touched 
Each chord of pity, wakened every sense 
Of melting sympathy, and stol’n her soul.” 

Then comes the thrilling sequel. Miriam, Moses’ 
thirteen year old sister, intimates to Miss Pharaoh 
that she knew of a woman who would be willing to 
nurse him for her. Little suspected Thermuthis that 
Miriam had her own mother in mind. Nothing was 
ever more romantic than this skilfully laid scheme. 
Miriam’s suggestion being approved, she hastens to 
her anxious mother with the delightful orders. She 
receives her own child back again, and although she 
nurses him for Pharaoh’s daughter, she secretly en- 
joys the pleasure. “ Take 'this child away and nurse 
it for me, and I will give thee thy wages.” Little 
knew the royal princess that the luxury of nursing 
her own child was all the wages she desired. Thus 
the faith of Moses’ parents was nobly rewarded. Con- 
fidence in God insured unmistakable success. None 
who exercises such confidence shall ever be put to 
confusion. 


THE FAITH OF MOSES ' PAEENTS.' 


135 


H. Fearlessness of human menace. 

The parents of Moses realized the sentiments of 
the Psalmist. “Because thou hast been my help, 
therefore under the shadow of thy wings will I re- 
joice. I will not fear what man can do unto me, for 
Jehovah is my strength and redeemer.” 

The first edict of the cold blooded tyrant was, that 
the Hebrew midwives should be the executioners of 
Hebrew boys. This, however, was a vain requisition. 
The Hebrew women were not made of the stuff Pha- 
raoh expected. They would die themselves, before 
they would stain their hands with the innocent blood 
of their Hebrew baby boys. The first edict failing, 
the de^dl suggests to his hellish mind another plan. 
“ And Pharaoh charged all the people, saying. Every 
son that is bom ye shall cast into the river, and every 
daughter ye shall save alive.” This damnable edict 
was successful. Enraged Egyptians, who hated the 
Hebrew race,hastened to their dwellings, and snatching 
the children from their mothers’* sheltering bosoms, 
threw them into the cruel tide. Oh, sickening sight ! 
Angels must have wept when they beheld hundreds 
of these dear helpless little ones borne away by the 
current to the jaws of crocodiles, or to become food for 
fish in the dread depths of the distant Mediterranean, or 
when they heard the piteous wails of these precious 
children, the frantic shrieks of heartbroken mothers, 
and the awful groans of agonized fathers. We won- 
der sometimes how such monsters were allowed to 
live. Shortly after the brutal edict was issued, 
Moses was born, as though determined to come in 


136 


THE HEEOES OF FAITH. 


spite of the edict. When the mother heard that her 
newly born was a son, I imagine how saddened she 
felt. Mnst he too be torn from her, and cast into the 
dreadful Nile ? It shall not be. So the parents man- 
aged with peculiar adroitness to secrete him for three 
months. At the expiration of that term, there was 
danger brewing. They cannot keep him one day 
longer. Moved by faith, they prepare an ark of bul- 
rushes, daub it with pitch and slime, place the child in it, 
and lay it in the flags by the river’s brink. Miriam, 
with beating heart, anxiously watches. She wonders 
whether any carnivorous creature in the river will 
swim to the brink, and crawl to the spot where her 
little brother lies. She prays that such might not 
be the case. Fortunately, the first creature that 
detects the ark and its occupant is a royal, noble 
hearted maid, even the king’s daughter Thermuthis, 
whose name will ever stand high in the records of 
eternity as the humane deliverer of him who proved 
to be one of the most illustrious heroes and saints. 
Though brought up in idolatry, we cannot but hope 
that she embraced the God of her adopted son. 
“Blessed are the merciful, for they shall obtain 
mercy.” We read of Pharaoh’s wickedness and 
cruelty, but we have nothing discreditable in the 
afterconduct of his daughter. This single act of 
hers entitles her to universal admiration. God em- 
ployed her to give his servant Moses the best educa- 
tion in the land. 

And what more can we say of these parents’ faith ? 
Only that it was firm. It enabled them to remain 


THE FAITH OF MOSES’ PARENTS. 


137 


imperturbable. Had it not been for such faith they 
would have always been in a state of nervous ex- 
citement. The threatening edict of Pharaoh might 
have so terrified them as to implicate them, and the 
consequence would be the destruction of their little 
one, and perhaps of their own lives. Their faith, 
however, was of the right stamp. It sustained them 
unfalteringly. ’ It gloriously triumphed. • 

Parents ! there is a power even more malignant 
than Pharaoh’s that seeks the ruin of your children. 
“ Your adversary, the devil, goeth about as a roaring 
lion, seeking whom he may devour.” Every oppor- 
tunity he sees to snatch your children from your in- 
fluence, under his soul destructive sway, he will em- 
brace. He lays all manner of baits to entrap them. 
See to it that you train them up aright. Bring them 
up in the nurture and admonition of the Lord. Nurse 
therh for God, and you shall receive your wages in the 
conversion of your children, in the consciousness of 
fulfilled parental duty, and in the commendation of 
your Lord, “Welt done, thou good and faithful ser- 
vant : thou hast been faithful over a few things, I 
will make thee ruler over many things ; enter thou 
into the joy of thy Lord.” 


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CHAPTEE XIV. 

Heb. XI. 24-29. 

24 By faith Moses, when he was come to years, refused to be 
called the son of Pharaoh’s daughter ; 

25 Choosing rather to suffer affliction with the people of God, than 
to enjoy the pleasures of sin for a season ; 

26 Esteeming the reproach of Christ greater riches than the treas- 
ures in Egypt : for he had respect unto the recompense of the re- 
ward. 

27 By faith he forsook Egypt, not fearing the wrath of the king : 
for he endured, as seeing him who is invisible. 

28 Through faith he kept the passover, and the sprinkling of blood, 
lest he that destroyed the firstborn should touch them . 

29 By faith they passed through the Red Sea as by dry land : 
which the Egyptians assaying to do were drowned . 

We cannot thoughtfully read the history of this 
remarkable character without gathering several val- 
uable instructions. The hand of Providence is clearly 
seen from his cradle to his grave. As in his birth he 
was hid from the enemy three months, so in his 
burial no man was allowed to dig or see his grave, 
and “no man knoweth of his grave to this day.” 

“With unabated natural force. 

His life’s rich day no evening knows, 

But like an Eastern sunset sinks 
At once into the night’s repose. 

No twilight deepening into night. 

No slow decay of ripening power ; 

. Full-orbed he melts from Israel’s sight, 

And in the splendor of full flower. 


140 


THE HEEOES OF FAITH. 


“ Like one who, having gained the day, 

From the dim field of battle goes 
To meet the herald of his king. 

While everywhere the trumpet blows : 

So Israel’s captain climbs the mount, 

With Canaan’s hills before his eyes, 

Brave-hearted goes to meet with death. 

And then in solemn silence dies. 

“ Dies there alone, like the great sun. 

And wrapt in no Egyptian balms. 

But folded into dreamless sleep. 

Clasped in the everlasting arms. 

So rest, fair f^rm and kingly brow. 

In thy great God-built sepulchre ; 

The thunders are thy requiem. 

And stars ihe only watchers there.” 

It was the spirit of this saint, with that of Elijah’s, 
that was honored by accompanying Jesus Christ to 
the Mount of Transfiguration, when Peter, in his 
enthusiasm and ecstasy, desired to erect them each a 
tabernacle. 

The blessedness of the heavenly state is repre- 
sented by the singing of “the song of Moses and of 
the Lamb.” The incidents of his life are of the 
most dramatic nature. How he grew up to be learned 
in all the wisdom of the Egyptians, “mighty in 
words and deeds.” How, when he arrived at mature 
age, “he refused to become the son of Pharaoh’s 
daughter how he retired alone into the mount- 
ains and into the desert for holy communion and 
Divine counsel ; how the Lord appeared to him in 
the flaming, yet unconsumed bush ; how he was 
trained by the discipline of solitude. Then we ^d 


THE FAITH OF MOSES. 


141 


him returning to Pharaoh’s court, and shortly after 
we see him by the shores of the Eed Sea, through 
which he passes as on dry land. Beaching the other 
side in safety, we behold him as leader, lawgiver, 
judge, prophet, and king of the people. Forty years 
he led that people through the wilderness, into the 
land promised by Jehovah, and just as he was about 
to enter his long-expected country, death put an end 
to his laborious life, and ushered him into a better 
country, which is a heavenly one.” He was one hun- 
dred and ten years old when he died. “ His eyes 
were not dimmed, neither his natural strength 
abated.” And such was his mysterious departure, 
that “no man knoweth of his sepulchre unto this 
day.” 

0 

THE FAITH OF MOSES. 

I. What faith enabled him to sacrifice. 

1. Princely honors. .“He refused to be called the 
son of Pharaoh’s daugh*ler.” We can conceive of no 
worldly distinction worthy to be compared with that 
which gratuitously offered itself to him. As the 
adopted son of Pharaoh’s daughter, he was doubtless 
entitled to all the advantages of a royal court. As 
a prince he had the prospect of succeeding. Pharaoh 
as king, he having but an only daughter, whose whole 
soul had been captivated by Moses. It was a most 
tempting opportunity. The crown and throne and 
sceptre of Egypt awaited him. The wealthiest, and 
most refined, and oldest monarchy then in existence 
was his, with all its trappings and honors, if he chose. 


142 


THE HEEOES OF FAITH. 


But how did he act? Did he entertain the golden 
dream of future worldly glory? Nay ! he refused point 
blank to entertain for one moment the thought of 
such honor. “He refused to be called the son of Pha- 
raoh’s daughter,” the richest, noblest, kindest, and 
most tender princess in all the world. He must have 
loved such a lady with the love of a child, yet he de- 
clined the worldly advantages which such relation- 
ship proffered him. There was nothing in the shin- 
ing diadem that could captivate his heart, though it 
might dazzle his eyes. He was an heir of faith, the 
son of a higher power, and, therefore, anticipated a no- 
bler kingdom than those of earth — a kingdom which 
cannot be moved — a kingdom that shall stand when 
all others shall have crumbled into dust. 

2. Palatial pleasures. 

Were Moses profligately inclined, this was just his 
opportunity. Every conceivable pleasure was at his 
command. To pursue a carnal life, he had access to 
as much money as he might desire. It is not. neces- 
sary to specify the pleasures in which he might have 
freely indulged, had he been so disposed, for every 
lust to which a carnal heart is heir might be compre- 
hended in the catalogue. Our subject, too, at this 
time, was in the midst of his youthful vigor, when he 
would be more easily assailed than at any later 
period. He was unmarried, and beset by snares on 
every hand, but having the “ root of the matter in 
him,” and knowing Him who is invisible, he con- 
quered the flesh, with all its carnal appetites. He 


THE FAITH OF MOSES. 


143 


yielded not to temptation ; he made temptation suc- 
cumb to him. He was fully aware that the “ pleas- 
ures of sin were only for a season,” and that the 
baneful fruits of sin would be everlasting in their 
effects. Yerily, “the wages of sin is death,” while 
its pleasures are only for a season ; they are evan- 
escent. Like bubbles on the’’ face of the water, they 
vanish in a moment. The pleasure of this transi- 
tory world is but a phantom, holding forth a golden 
apple ; but when we put forth an eager hand to seize 
it, lo ! it vanishes, and instead of the luscious fruit, 
there is nothing but tainted gas, offensive to the 
sense. 

Earthly pleasure is an enticing cup ; the lips of 
anticipation burn to taste the nectar, but, ere the 
hand can grasp it, the effervescence dies out, and dis- 
appointment stains the dregs. Earthly pleasure is a 
rainbow, beautiful with prismatic rays, but when we 
seek its smile, it melts into the cloud, and we find it 
all a delusion. “ 

True pleasure is a prize, to be won only on one 
condition, viz., “ Godliness, which is profitable unto 
all things, having the promise of the life that now is, 
and of that which is to come.” Moses could not be 
allured by the pleasures of this sinful life. His 
faith led him to seek pleasures more substantial and 
abiding. 

“ This world is all a fleeting show, 

For man's illusion given ; 

The smiles of joy, the tears of woe 
Deceitful shine, deceitful flow. 

There’s nothing true but Heaven. 


144 THE HEEOES OE FAITH. 

“ And false the light on Glory’s plume 
As fading hues of even ; 

And Love, and Hope, and Beauty’s bloom, 

Are blossoms gathered for the tomb. 

There’s nothing bright but Heaven. 

“ Poor wanderers of a stormy day, 

From wavaito wave we’re driven ; 

' And Fancy’s flash, and Reason’s ray. 

Serve but to light the troubled way. 

There’s nothing calm but Heaven.” 

3. Egyptian opulence. 

The riches of Egypt were immense, but could not 
bribe Moses. He knew that material wealth did not 
constitute manhood, much less sainthood. He as- 
pired for something higher than earthly riches to 
make him great. Earthly riches are not in them- 
selves objectionable. When wisely applied, they are 
desirable ; but to make of them a golden calf to be 
worshipped, this is where the mistake lies. The 
word of God does not teach that money is the root of 
all evil. That would not be correct. It simply 
teaches that the “ love of money is the root of all 
evil.” This unholy passion was not experienced by 
this man of God. He sought riches of a superior 
character, “treasures which neither moth nor rust 
can corrupt — an inheritance incorruptible, undefiled, 
and that fadeth not away.” When he was come to 
years, he refused Egypt with all its glittering wealth 
and honors. He breathed in a higher atmosphere, 
and sought higher objects. Faith enabled him to see 
the vanity of things below, and the reality of things 


THE FAITH OF MOSES. 


145 


above ; and, therefore, he could cheerfully sacrifice 
his worldly prospects for his Heavenly anticipations. 

II. What faith enabled him to prefer. 

1. A ffliction with God's people. “ Choosing rather to 
suffer affliction with the people of God.” 

He preferred a life of suffering with God’s people, 
than a life of pleasure with the devil’s family. By 
the telescopic aid of faith, he could see the proxi- 
mate end of believers’ afflictions. He saw that the 
“light affliction” of God’s people was but for a 
moment, and would work for them a far more exceed- 
ing and eternal weight of glory. He could, there- 
fore, “rejoice in tribulation.” The pleasures of the 
worldly terminate in death ; the afflictions of the 
faithful, in life — life for evermore. Far better is it, 
indeed, to put on a garment of mourning in this 
fleeting world, and to wear the white robe of bridal 
purity and blessedness in the Heavenly and eternal 
world. Far better, I say, to be afflicted in life, and 
then to be restored in death to health and life 
immortal, than to live in sinful ease, and be afflicted 
in death’s hour with the worm of remorse, that shall 
eternally gnaw at our very vitals, till we cry agoniz- 
ingly for relief, and nothing but the tormenting 
echo to repeat the wail of anguish. 

To suffer affliction with God’s people here, means 
to enjoy with them hereafter the “ far more exceed- 
ing and eternal weight of glory.” To enjoy with the 
ungodly the “ pleasures of sin for a season,” means 
to suffer hereafter the weight of Divine wrath, which 
6 * 


146 


THE HEROES OF FAITH. 


shall crush us down in everlasting despair. Who, 
then, will not commend Moses’ choice ? 

2. Religious reproach 

“Esteeming the reproach of Christ greater riches 
than all the treasures of Egypt.” How deeply re- 
ligion was imbedded in the strata of his soul ! How 
near his heart’s affection were the saints of the Most 
High ! Moses was an unhesitating believer in the 
coming Messiah. He knew that He would have to 
endure the contradiction of sinners, and be perse- 
cuted in the most malignant spirit. He knew that 
He would be contemptuously spat upon, mercilessly 
buffeted, derisively taunted, and ignominiously slain. 
Having faith in the promised Christ thus to be 
treated, he felt that he could suffer reproach for 
Him. He deemed it an infinitely greater privilege 
to share Christ’s reproach than to receive the bland- 
ishments of the world. Many generations before the 
injunction was given, “ If any man serve me, let him 
take up his cross and follow me,” he had literally 
obeyed. He took up his cross. It was his badge of 
honor. He was more proud of it than if the Egyptian 
crown decked his brow. Shall we not emulate this 
illustrious saint — this man so much like an angel? 
Is not the prayer burning with holy passion, ready to 
fire the soul, “Lord, make me such as Moses was. 
Enable me, as he did, to reject the tempting offers of 
a flattering, treacherous world, and to choose the ob- 
jects which attracted his attention. Especially may 
the cross, or the reproach of Jesus, Thy Son, be my 


THE FAITH OF MOSES. 


147 


choicest treasure.” “ God forbid that I should glory 
save in the cross of our Lord Jesus Christ”? May 
God grant us that faith that will enable us to adopt 
the choice of Moses. To bear the “reproach of 
Christ ” here, is to reign with Him hereafter. IJn- 
willingness to do this will expose us to the reproach 
of devils. 

3. The prospect of future Uessedness. 

“ He had respect unto the recompense of reward.” 

The faith of Moses enabled him to . look forward 
and upward. It soared as on eagle pinion upward to 
its celestial treasure, and having obtained a glimpse 
of it, he had no desire for worldly honors. He knew 
that his reward would be glorious, worthy of infinite 
love, and wisdom, and of the riches of Divine grace. 

Why is it that so many have turned their backs 
upon the world, with all its vanities ? They are actu- 
ated by the same principles which governed Moses. 
Why is it they prefer to suffer affliction with God’s 
people, rather than enjoy the pleasures of sin ? Their 
faith enables them to foresee the future. They have 
“respect unto the recompense of reward.” Their 
shining day is to come. By faith they have already 
been permitted to stand on the sunny peaks of Pis- 
gah, and through the vista they have descried the 
glowing crowns, the gushing fountains, and the ver- 
dant plains of the promised land. And having seen 
the King in His beauty, and the land that is afar off, 
their own great desire is to “ be with Christ, which 
is far better.” Who would barter away his soul’s 


148 


THE HEROES OF FAITH. 


glowing prospects of everlasting glory, for the mo- 
mentary gratification of the flesh ? 

III. What faith eruxbled him to accomplish. 

Three events are specified : 

1. To forsake Egypt. 

This was no mean performance. It required a 
magnanimous faith to do this. He must have seen 
Him who is invisible, or he could not have endured 
such trial. That sight strengthened him. To leave 
Egypt, the land of grandest pyramids, and temples, 
and colleges, and palaces in all the world ; Egypt, 
the highest seat of learning, and science, and art, 
and refinement ; Egypt, the most fertile and culti- 
vated, the richest and fairest land on earth ; Egypt, 
with all its beautiful surroundings and prospects, 
where Moses might be “monarch of all he sur- 
veyed ” — to leave such a country and to abandon 
such prospects, to become an humble shepherd in 
the land of Midian, and a wandering pilgrim with 
the afflicted Hebrews, required strong faith. When 
I see him leading 600,000 men on foot, beside their 
families and others, through intricate and unfamiliar 
paths, carrying unleavened dough on their shoulders 
from Eameses to Succoth, where they baked their 
dough into unleavened cakes, and then from Succoth 
to Etham, and then turning from Etham to Pihahi- 
roth before Baal Zephon, and tabernacling in Migdol, 
and from thence to the Red Sea, through which they 
passed on dry land — when I see all this, and know 
how luxuriously he might have lived in Egypt, I see 


THE FAITH OF MOSES. 


149 


in him the hero of faith and a worthy example to 
follow. If we have his faith, we, too, will leave the 
Egypt of sinful ease, with all ' its attractions, for a 
Heavenly pilgrimage. 

2. To establish passover and sprinlding of blood. 
See Exodus xii. 

Moses and the children of Israel acted promptly 
to the Divine command, and were spared. “He 
that destroyed the firstborn did not touch them, for 
he found blood on their lintels and on their side- 
posts.” If we would escape the Divine displeasure, 
we must be under the sign of the blood of the cove- 
nant. If the blood of Jesus be visible on our hearts 
and in our homes, God will spare us as He did the 
children of Israel, and we shall live forever. 

3. To triumph over the enemy. 

Never was there a clearer manifestation of God’s 
providential interposition than this event. That faith 
which moved Moses to risb, his life carried him safely 
over. That presumption which led Pharaoh and his 
host to pursue Moses and his people buried the 
enemy in the depths of the sea. Well might Moses 
and the redeemed people praise God for their deliv- 
erance, for it was complete. Ex. xv. 1-4. We must 
pass through the Dead Sea before we reach the 
shores of life eternal. * Have Ave that faith that can 
bear us safely over ? It is presumptuous to live with- 
out it, as it is fatal to die without it. If this faith 
be ours, our foes shall come no further than death’s 
narrow sea, for, like the Egyptians of old, they shall 
be buried out of our sight forever. 



CHAPTEK XY. 


Heb. Xr. 30. 

30 Bj faith the walls of Jericho fell down, after they were com- 
passed about seven days. 

The circumstances which led to the fall of Jericho 
may be found in the sixth chapter of Joshua. Jeri- 
cho was a city belonging to Benjamin, twenty miles 
northeast of Jerusalem and six miles from the river 
Jordan. It was designated, by Moses, “ the city of 
palm trees.” Deut. xxxiv. 3. Josephus states that 
the balsam tree grew within the territory of this city. 
This was the first citadel which Joshua and his men 
besieged and captured, after having led the Israelites 
across the Jordan into Canaan. While renowned for 
its profligacy, Jericho has been immortalized on ac- 
count of the supernatural exploits performed there. 
J oshua, the principal character in this thrilling drama, 
descended from Ephraim, and was the son of Nun 
and the grandson of Cush. For several years he had 
been the zealous servant and faithful companion of 
Moses, and after the decease of that distinguished 
patriarch, he assumed the leadership of the children 
of Israel. His original name was “ Oshea.” He was 
one of the spies sent by Moses into the land of Ca- 
naan. We have an interesting account of that cir- 
cumstance in the twelfth chapter of Numbers. The 
meaning of his original name “Oshea” is a savior. 
Subsequently Moses called him Joshua, i. e., “he 


152 


THE HEROES OF FAITH. 


sliall save,” or the salvation of Jehovah, referring to 
the deliverance which Jehovah would effect for them. 

The instructions on this eventful occasion are as 
follows : “Pass on and compass the city, and let him 
that is armed pass on before the ark of the Lord.” 
To the priests he speaks thus, “ Take up the ark of 
the covenant and let seven priests bear seven trumpets 
of rams’ horns before the ark of the Lord.” With 
these instructions they unanimously complied. He 
then commands the people that they “ shall not shout 
nor make any noise with their voice, neither allow any 
word to proceed out of their mouth until the day he 
bids them shout, then shall ye shout.” The follow- 
ing morning the priests commence operations. They 
blow with their trumpets, yet are the walls unmoved. 
This they do seven successive days, and at the seventh 
blast on the seventh day, the people shouted when 
they heard the blast of the priests’ trumpets, and 
the well-fortified walls of Jericho fell. 

The text represents faith as the medium by which 
all this occurred. Faith has accomplished a thousand 
wonders, and not the least is the one specified in the 
words of our text. 

FAITH VS. WALLS OF JERICHO. 

• I. In what this faith cmsisted. 

It consisted in this fact, that there was no tendency 
in the instruments employed to bring about such a 
result ; there was, in short, improbability of every 
such a revolutionary occurrence. Neither their na- 


FAITH VS. WALLS OF JERICHO. 


153 


tive sagacity nor past experience would suggest that 
mere breathing through rams’ horns could level those 
massive walls ; and the faith of these illustrious men 
consisted in the belief that God cohld in some myste- 
rious manner bless these humble instruments in the 
accomplishment of his purposes. These men believed 
that the Almighty could from the most unlikely in- 
strument perform that which was supernatural. Their 
faith was of the genuine stamp, and bore the impress 
of Omnipotence. It was that faith described by the 
poet, which “ laughs at impossibilities, and cries, it 
shall be done.” 

Then again, there was everything to discourage 
their faith-rthe scoffs of the enemy. We can imagine 
how the eyes of the natives gloated as they bent over 
their lofty battlements, and ridiculed those poor 
Jews as they walked round the city day after day, 
blowing through those horns. There was enough to 
discourage them in the prosecution of their work, 
and they would have been crushed by despair but 
for the invincible character of their faith. That faith 
is seen in the dauntless perseverance of their work, 
despite the improbable nature of their instruments, 
and their continued obstacles. It w^as a severe trial 
of their faith. It stood the test. It had an unflinch- 
ing hold on Deity, and finally overthrew the ap- 
parently impregnable fortress of Jericho. F aith made 
rams’ horns Divine trumpets. It is indispensable 
that we too should exercise faith in the weapons of 
our warfare, which are not carnal, but spiritual, and 
mighty through God in the pulling down of strongholds. 


154 


THE HEROES OF FAITH. 


Though we are but as earthen vessels, ourselves, 
weak and feeble, we must remember that the excel- 
lency of the power is of God, not of us. We are as- 
sured that if we unceasingly blow in the Gospel 
trumpet, the Jericho of sin must surrender and all its 
barricades be overthrown. What faith did in Joshua’s 
days it can still accomplish. 

n. Faith in God is absolutely necessary to secure suc- 
cess in any good worh. 

It was not the rams’ horns after all that demolished 
those fortifications, for if others blew in them they 
would have stood as erect and defiant as ever. Nor 
did the walls fall of themselves. It was that faith 
which laid hold of a higher power that accomplished 
the work. This teaches that faith in God is indis- 
pensable to the fulfilment of any worthy achievement. 
Without faith we can accomplish no great spiritual 
results. With it, we may hurl pyramids of difficulties 
into the sea, and triumphantly perform the work God 
has assigned us. What levelled to the dust those 
massive structures that seemed to defy penetration ? 
Not the instrument itself, but the power of God laid 
hold of by faith. For seven days did they persevere 
in their laborious undertaking, and “ on the seventh 
day they encompassed the city seven times,” and at 
the seventh blast of the trumpets on that day the 
walls fell with a terrible crash. So complete was the 
overthrow, “that they fell down flat, so that the 
people went up into the city, every man straight be- 
fore him, and they took the city.” Again we ask. 


FAITH VS. WALLS OF JEKICHO. 1 5 

what was the secret of their success ? A syllable of 
five letters furnishes the answer, “faith.” Faith not 
only can seize mountains of difficulties, and cast them 
into the sea as though they were small pebbles, but 
it can penetrate the strongest fortresses and bring 
them crumbling unto the ground. With faith, nothing 
is impossible. 

Ministers may blow loud and strong in the trum- 
pets of salvation Sabbath after Sabbath, yet the 
strong citadel of the human heart will not yield to 
the sound, unless we exercise unwavering faith in 
God, that He will accompany the message with His 
blessing. If with an unstaggering faith we still “ lift 
up our voice and spare not,” in due time the defiant 
walls of the citadel shall totter and fall. God can as 
easily, by our instrumentality, overcome the stub- 
bornness of the sinful heart as He did by His ancient 
people strike down the walls of Jericho. The Gospel 
is still the power of God unto salvation. “ The arm 
of the Lord is not shortened, that it cannot save.” 
Let us then awake, put on our strength, shake our- 
selves from the dust, loose the bands from off our 
necks, and boldly go forth in the name of the Lord 
to do battle against the mighty ; then He will come 
forth out of His pavilion, and make men feel that 
there is a God in Israel. God is ready to do his part 
if we are ready to do ours. The sword of the Spirit 
is as keen as ever, and the Gospel trumpet as musical 
as ever. 

It is a grand error we often commit, when we sur- 
mise as to the want of greater success in the service 


156 


THE HEROES OF FAITH. 


of our Lord. Considering liow half-hearted we often 
are, the wonder is that we have any success at all. 
Sometimes we say, if the Church were -only moved 
to another location, or if it were altered a little, the 
good work would go on much better. Sometimes we 
say, if. we had a different minister we would be surer 
of success. Now it has often happened that such 
changes have proved detrimental to the Church. 
Sometimes we say, if we had a different set of officers 
in the Church, and better Church government, we 
should be more prosperous. Now that may be some- 
times true, but not often. We want something 
greater than all these changes. We need more of 
that faith that admits no doubt, and that overcometh 
the world. We see a locomotive engine on the rail- 
way which will not unove. The c ompany dismisses 
the old driver and employs a new one in his place ; 
still it does not budge. They try another, and ano- 
ther, but with no better result. Finally, one sug- 
gests that such a wheel should be altered, or replaced 
by another, or the cylinder needs repairing, and a 
little different arrangement elsewhere. Still it will 
not proceed. While others are discussing as to the 
changes necessary, some one steps forward, and says, 
“Friends, you are all mistaken. The engine is all 
right ; what you need is steam. It cannot move, be- 
cause you have no fire under the engine, nor water 
in its boiler. It may want a little paint here and 
there, but that is all. What you need is to get up 
the steam.” 

So with the Christian Church. Whatever charges 


PAITH VS, WALLS OF JERICHO. 


157 


we might make, though the house be fixed ever so 
attractively ; though we alter the windows, make the 
ceiling higher or lower, put in a new organ, and make 
other improvements ; though we change the minister 
and officers, and effect a general transformation, yet 
will the Church not progress a tittle unless we have 
something more than that. To alter this, that, and 
the other, will be of no avail, unless we have faith, 
propelling like steam, in the Church. We must ex- 
ercise unshaken faith in God and His machinery, if 
we would push the cause of Christ forward. 

Let us, then, work as those who mean to prosper. 
Let faith inspire us to unremitting zeal in the service 
of our Lord. Let us toil on in faith, and success will 
be ours. We shall have the satisfaction of knowing 
that our “ labor is not in vain in the Lord,” and dying 
with the wreath of unfading honor encircling and adorn- 
ing our brow, we shall ascend to our throne on high, 
amid the thundering acclamations of rejoicing angels 
and the rapturous plaudits of ransomed souls, while 
the Master’s voice of welcome, sweeter than the harps 
of Paradise, shall ring with Heavenly symphony in 
our wondering ears, “ Well done, thou good and faith- 
ful servant, enter thou into the joy of thy Lord.” 

Let us in conclusion learn : 

1. That faith is indispensoUe to the overthrow of sin. 

2. Thai repeated efforts must he Tnadk to its overthrow. 

3. That sin tviU eventuxUly he overthrown and its cap- 
tives delivered. 


158 . 


THE HEROES OF FAITH. 


Jericho mvst surrender. Sin shaR be doomed. The 
mouth of the Lord hath spoken it. “ Even the cap- 
tives of the mighty shall be taken away, and the prey 
of the terrible shall be delivered ; for I will contend 
with him that contendeth with thee, and I will save 
thy children.” Let us, then, be encouraged. There 
is no such thing as failure in Christian work. Suc- 
cess is ours if we have faith enough to believe it. 


CHAPTEE XVI. 


Heb. XL 31. 

31 By faith the harlot Rahab perished not with them that believed 
not, when she had received the spies with peace. 

“’Tis faith that purifies the heart, 

’Tis faith that works by love, 

That bids all sinful joys depart, 

And lifts the thoughts above.” — Watts. 

Loye has usually been recognized as the Queen of 
the Christian graces. Yet without faith there can 
be no love. Faith is the very foundation of love. 
Unless we believe in God, we can entertain no love 
toward Him. We have already seen how this 
heavenborn principle is the fountain, where the 
streams of good works flow. No service is accepta- 
ble unto God but that which is the outcome of faith. 
It is the prayer of faith which is answered; the 
work of faith which is rewarded; the flght of faith 
which is crowned ; and the offerings of faith which 
are accepted. We are justifled by faith; sanctifled 
by faith ; and saved by faith. By faith we stand ; by 
faith we walk ; by faith we live ; by faith we conquer, 
for “this is the victory which overcometh the world, 
even our faith.” Upon her conversion to God, such 
was the faith imparted to Eahab, and which ac- 
counted for her moral heroism. 


160 


THE HEEOES OF FAITH. 


THE FAITH OF BAHAB. 

From it we learn three lessons : 

I. The transforming power of faith. 

We see this to a wonderful degree in the case be- 
fore us. When faithless, this woman was an aban- 
doned character. When faith-blessed, she became a 
chaste and honorable woman. In her former condi- 
tion, she ,was a child of the devil ; a rebel against 
God ; a bane to society ; and lost her womanhood in 
her harlotry. In her changed state, effected by faith, 
she was made a daughter of the Most High ; retrieved 
her character ; and became a blessing to the chosen 
people of Israel. There has been considerable con- 
troversy concerning Rahab’s- position and reputation. 
Some have contended that she was not a lewd 
woman; that the term “harlot” simply means 
“hostess,” namely, one who entertains boarders. 
The most reliable authorities, however, have satis- 
factorily shown that she was an abandoned charac- 
ter, their chief argument being that the Hebrew and 
Septuagint versions exactly correspond, and that the 
word for “harlot” in both dialects means what is 
ordinarily understood by the term in the present 
day.'^ She may have been a hostess who boarded 
strangers travelling from place to place. But that 
she was a notorious sinner, there can be no room for 
doubt, and it is probable enough that she had kept 
a house of ill-repute. The sentiment that it is not 


* See Olsliausen, Ellicott, Stuart and Scott on Hebrews xi. 31. 


THE FAITH OF EAHAB. 


161 


likely tliat Rahab, if she had been a bad woman, 
would have been chosen as an ancestor of our Sa- 
viour, is absurd, for others were his progenitors, who, 
in their converted state, perpetrated fouler crimes 
than ever this woman did in her unconverted condi- 
tion. The man after God’s own heart did that which 
was after the devil’s mind. 

Yet, fallen as she was, she did not sink so low in 
the pit of degradation but the arms of mercy could 
reach her. With all her vileness, her reformation 
and conversion were not hopeless. By grace, through 
faith, she was immediately transformed from the 
worthless wretch into a useful servant. She was 
probably converted a short while before the arrival of 
the spies, and it was in consequence of that saving 
faith which she had received that she entertained so 
spontaneously and generously her, strange visitors. 
What faith accomplished for her, it can still accom - 
plish. There is no character this side of perdition 
but Almighty grace can convert, and saving faith 
transform. A host of sinners, as vile* as Rahab or 
Mary Magdalene, have experienced the converting 
grace of God, and the transforming power of faith, 
and have led lives of Christian usefulness. The mo- 
ment that the soul is converted, that very moment it 
believes, and the moment it believes, that moment it 
cries, “Lord, what wilt Thou have me to do?” 
The whole current of life is changed, just as we 
have seen streams made to flow in other directions. 


7 


162 


THE HEKOES OF FAITH. 


II. The adventurous spirit of faith. 

It surmounts every difficulty and danger in the ac- 
complishment of its mission. We have a forcible il- 
lustration of this in the example before us. Rahab 
imperilled her life by the course of conduct which 
she pursued. She would have never ventured on 
that course, but for that faith which saved her. It 
was this faith that inspired her with dauntless cour- 
age to face the danger, and confront the difficulty. 
If we turn to Joshua ii., we shall discover the danger 
to which she exposed herself, and learn how narrow 
was her escape. It was this deep-rooted principle 
of faith, that prompted her to such heroism. By the 
eye of faith she recognized the two spies from Shittim 
as God’s messengers, and under the inspiration of 
this principle, she was led, at the peril of her life, to 
screen them so dexterously. “ She had brought them 
up to the roof of the house, and hid them with the 
stalks of flax, which she had laid in order upon the 
roof.” Joshua ii. 6. True, she uttered a falsehood on 
this memorable occasion ; but we cannot indorse the 
statement of that grand, but mistaken preacher, 
the late James Wells, of the Surrey Tabernacle, 
London, “that God sanctions lies to carry out His 
purposes.” This part of her conduct only demon- 
strates the weakness of the flesh ; her daring exhi- 
bition of faith shows her moral prowess. Failings 
belong to the best of the children of men. 

What faith enabled this woman to undertake and 
accomplish, it can still do and dare. As there is 
“nothing too hard for the Lord,” so there is nothing 


THE FAITH OF EAHAB. 


163 


too difficult for faith to undertake and overcome. 
It has stood the test of the hottest fires, without 
losing a shade of its illustrious brightness ; it has 
slept in a den of lions, without receiving a single scar 
on its seraphic countenance ; it has danced upon the 
edge of the gleaming cimeter, without a solitary 
bruise ; it has extinguished the fury of the angriest 
flames, without the slightest injury ; it has scaled the 
highest peaks of danger, and sang the song of tri- 
umph over its vanquished foes. Though a host en- 
camp around him who possesses this faith, he need 
not fear. There is no cowardice about this princi- 
ple. It is a heroic virtue. It makes its subjects irre- 
sistible. It risks with fearless intrepidity upon any 
mission enjoined by Heaven, despite a thousand 
dangers. It makes us the heroes of a God-hating 
world. 

III. The compensating quality of faith. 

“ By faith Eahab perished not with them that 
believed not.” The unbelieving, refers to the idola- 
trous citizens of Jericho, who treated the claims of 
the Israelites to the land of Canaan with contumacy, 
and discredited what Jehovah had said concerning 
them. Not only did her faith save her, but her 
whole family, consisting of her aged parents, brothers 
and sisters — yea, “all that she had, and she dwelleth, 
in Israel even unto this day ; because she hid the 
messengers, which Joshua sent to spy out Jericho.” 
(Joshua vi. 25.) The scarlet line arrangement, was 
faithfully kept. While all the unbelievers in Jericho 


164 


THE HEROES OF FAITH. 


were destroyed, she and hers were saved. She 
might have betrayed the spies, and thus exposed 
them to a cruel death. She, however, befriended' 
them, and for this act of faith she was remembered 
and rescued by God, and all that she had. 

Faith has not only saved individuals, but families. 
It has preserved many a household, not only from 
temporal, but eternal destruction. In response to 
the Philippian jailer’s awakening cry, the Apostle 
said, “ Believe on the Lord Jesus Christ, and thou 
shalt be saved, thou and thy house.” The faith of 
one member in the family may influence favorably 
the whole household, and lead them to enjoy the 
blessing of salvation. If truly we have faith in the 
Son of God, it will lead us to exert ourselves for the 
spiritual welfare of our kindred and friends. None 
can be selfish, or indifferent, who knows this saving 
and generous grace. 

There was a man in England who walked seven 
miles every Sunday to a place where alone, in his 
opinion, the Gospel was trvly preached. He- was ex- 
ceedingly jealous for the “ purity of the doctrine,” 
and declared that he “ could not sit under religious 
instruction elsewhere.” The spirit of his religion, 
however, was not such as marked Him “ who went 
about doing good,” for it consisted in an evil temper, 
self-conceit, carnal security, and an uncharitable, 
selfish disposition. One day he was met and inter- 
rogated by a friend : “ Where is your wife ?” “ Wife,” 
he replied, and not one word more. “ What !” 
inquired his friend, “Does she not go with you?” 


THE FAITH OF EAHAB. 


165 


“ O no ! she never goes anywhere,” was the hus- 
band’s answer. “Well, but don’t you try to get her 
along, and the children?” said the friend. “No! 
The fact is, I think if I look to myself, that is quite 
enough.” “What I” said the other, flashing with in- 
dignation, “ and do you believe you are God’s elect ?” 
“Yes.” “Well, I don’t think you are, because you 
are worse than a heathen man and a publican, for 
you don’t care for y our own household ; therefore, I 
cannot believe that you give much evidence of being 
God’s elect, for they love their fellow creatures.” 

The rebuke was proper. Selfishness is not the 
characteristic of the truly elect. Electing grace is 
not neglecting grace. Saving faith is not a selfish 
faith. It expands the whole being. It makes a man 
generous, whatever may have been his former ex- 
clusiveness. It makes him intensely anxious for the 
salvation of his own family and connections. As in 
Eahab’s case, who was profoundly interested in the 
safety of her house, so will it be with us. Have we 
this faith ? We must know it personally, ere we can 
interest ourselves in others. A man whose mind 
was greatly perplexed on the subject of “ saving 
faith,” had a dream, which seemed to explain it 
clearly to his mind. He said, “ I thought I stood on 
some desolate spot, on the very edge of a steep clifi*. 
Below, at a great depth, the sea was dashing vio- 
lently against the bottom of the clifi*. I stood with 
only half a footing on the edge, when, in a moment, 
something, I know not what, could not imagine what, 
whirled me over the precipice, and I felt myself fall- 


166 


THE HEROES OF FAITH. 


ing and falling down into the sea beneath ; but, 
suddenly, how I cannot tell, I thought I caught 
hold of a crag on the side of the cliff as I was falling 
past it, and there hung with one hand, grasping a 
small piece of rock. I hung a few seconds, and then 
I felt that the crag was crumbling in my fingers, or 
breaking away from the sides. What was I to do ? 
The next second I must fall, and be dashed to atoms. 
All at once I turned and looked behind me, and I 
saw a figure coming toward the cliff and walking on 
the water. He came nearer and nearer, till he stood 
just underneath where I was hanging, and although 
the distance downward was great, yet I thought I 
could see the expression of his countenance — that it 
was a kind and gentle one ; I could even see thal: our 
eyes met, and instantly I heard him whisper softly 
to me, ‘Let go, let go.’ I let go, and I fell into his 
arms, and was saved.” He understood the dream 
thus : “ That crag was self-righteousness, and every 
false refuge that crumbles in the grasp of the sinner. 
He who came walking to him on the water was Jesus 
Christ, the Son of God. The words “ Let go,” were 
the same as the words “Believe on the Lord Jesus 
Christ, and thou shalt be saved.” Faith, then, is the 
letting go of every false refuge, and dropping into 
the arms of an Almighty Deliverer. What a simple 
act, yet how sublime ! Such faith we may instantly 
experience. Eternally we shall not lose it. 

Art thou a Rahab, or an Ahab ? There is mercy 
even for you. The vilest may find a welcome in 
Jesus Christ. . “ Him that cometh unto me, I will in 


THE FAITH OF EAHAB. 


167 


no wise cast out.” Only believe, and the past is for- 
given. Only believe, and the past is forgotten. Only 
believe, and the past is obliterated. Only believe, 
and you pass from death unto life. Only believe, 
and you become the family of a household that can 
never be torn asunder. Only believe, and Omnip- 
otent power is pledged to protect and preserve you, 
through faith unto salvation. Only believe, and 
yours will be the “ abundant entrance into the ever- 
lasting kingdom of our Lord and Saviour Jesus 
Christ.” 

“ 0 how unlike the complex works of man, 

Heaven’s easy, artless, unincumbered plan ! 

No meretricious graces to beguile, 

No clustering ornaments to clog the pile: 

From ostentation, as from weakness free, 

It stands like the cerulean arch we see. 

Majestic in its own simplicity. 

Inscribed above the portal from afar, 

Conspicuous as the brightness of a star, 

Legible only by the light they give. 

Stand the soul-quickening words, ‘ Believe, and live.’ ” 



CHAPTEE XVII 

Heb. XI. 32. 

32 And shall I more say? for the time would fail me to tell of 
G-edeon, and of Barak, and of Samson, an d of Jephthae ; of David 
also, and Samuel, and of the prophets, 

Man is a mere cipher in himself, but if he has God 
to champion his cause, he is stronger than ten thou- 
sand times ten thousand. God and His Gideon are 
mightier than the universe. More is implied than 
language intimates in the assurance of the Angel of 
the Covenant, “ The Lord is with thee, thou mighty 
man of valor.” Was it not this same Angel who, in 
His last commission, assured the disciples, “Lo, I 
am with you alway, even unto the end of the world ” ? 
It was this that made Peter bold, James strong, John 
valiant, and Paul courageous. They could do all 
things through Christ, who strengthened them. 

Though brief, the biography of this heroic servant 
is of exciting interest. He was no less a hero in 
faith, than he was in war. 

THE FAITH OF GIDEON. 

I. His faith recruiting. ' 

Before Gideon marshals his forces together to en- 
gage in bloody conflict, he flies for direction and help 
to the throne of grace. Deeply conscious of his 
utter inability, he trembles at the undertaking. He 
7 * 


170 


THE HEEOES OF FAITH. 


appeals for an encouraging token. God graciously 
responds. The flesh and unleavened cakes which he 
laid on the rock were consumed by Are that burst 
forth from that rock. This was the flrst favorable 
omen. He was shortly after this endowed with fear- 
less courage. He overthrew the altar of Baal, which 
Joash, his father, had raised. The daring act cre- 
ated terriflc consternation. When it was inquired, 
“ Who did this thing ? ” the people replied, “ Gideon, 
the son of Joash, hath done this thing.” The con- 
sequence was, the Midianites and the Amalekites 
and the children of the East were greatly infuriated. 
Of course, war was declared, which generally is the 
offspring of anger. “But God’s Spirit was upon 
Gideon.” Faith’s propelling power was in his soul. 
Having charged his messengers to go throughout all 
Manasseh, to Asher, Zebulun, and Naphtali, and 
having succeeded in bringing his men together, he 
turns again to God, and thus pours out his soul : “ If 
thou wilt save Israel by mine hand, as thou hast 
said, behold, I will put a piece of wool in the floor, 
and if the dew be on the fleece only, and it be dry 
on all the earth beside, then shall I know that thou 
wilt save Israel by mine hand, as thou hast said.” 
Some might be disposed to censure Gideon for this 
conditional petition, yet we must remember he makes 
it with reverence. Under the guidance of faith, he 
appeals to the right source, and the result is, the ap- 
pearance of that mysterious and favorable phenome- 
non. His prayer was granted. 

Let us learn from this circumstance not to enter 


THE FAITH OF GIDEON. 


171 


upon any great undertaking without first laying the 
matter before God in prayer. “ If ye shall ask any- 
thing of the Father in my name, it shall be done 
unto you, that the Father may be glorified in the 
Son.” Gideon is further encouraged to seek another 
phenomenal and favorable sign. “Let not thine 
anger be hot against me, and I will speak but this 
once. Let me prove, I pray Thee, but this once 
with the fleece ; let it now be dry upon the fleece, 
and upon all the ground let there be dew.” This de- 
sire, too, is gratified that same night. Faith never 
fails. It always succeeds. While it often seeks 
modestly, it never seeks doubtingly, and conse- 
quently never seeks unsuccessfully. There are none 
so strong as those who have transactions with the 
old throne ; none so mighty as those who have 
dealings with Omnipotence. Clad with Divine power, 
the man of faith is invincible. He is a terror to 
devils. The tallest giants in iniquity quake at his 
approach. Divinity is stamped on the countenance 
of such a man. Heaven beams through his eyes. 
The stability of the Rock of Ages marks his charac- 
ter. Yea, 

“ Satan trembles when he sees 
The weakest saint upon his knees.” 

A life of faith, means a life of prayer ; a life of 
prayer, means a life of power. The worst men are 
awestruck in the presence of such a life. 

II. His faith triumphing. 

Having consulted his God by prayer, Gideon was 
almost almighty to confront the enemy. He meets 


172 


THE HEEOES OF FAITH. 


them without the slightest perturbation. With his 
three hundred men he vanquishes a host i^epresented 
as “ laying along in the valley like grasshoppers for 
multitude,” while two of their princes, Oreb and 
Zeeb, are slain. 

With his valiant three hundred, he again pursues 
the Midianites, and having slain the two kings of 
Midian, Zebah and Zalmunna, they are completely 
subdued. So decisive is the victory, that with only 
three hundred men, he slays one hundred and twenty 
thousand trained warriors, not one of his little army 
missing. Amazing exploit ! Surely he could not have 
so triumphed but for his alliance to God by faith. It 
was the “ sword of the Lord and of Gideon ” that ac- 
complished the feat. Gideon was shielded by faith, 
fought under the direction of faith, sustained by 
the power of fa^h, and conquered through the 
medium of faith. The sword of the Lord, wielded 
by the hand of faith, achieved the victory. So 
permanent in its result was this victory, that the 
enemy “lifted up their heads no more, and the 
country was in quietness forty years in the days 
of Gideon.” Without his God he could have done 
nothing. He and his three hundred WQuld have been 
but as babes in the hands of the enemy, but with 
his God, he and his little army were mightier than 
the one hundred and twenty thousand whom they 
slew. Independently of God, the sainted heroes of 
the Old Testament would have been as helpless 
reeds in the hands of trained and tried warriors ; 
but linked to God by faith, nothing could stand be- 


THE FAITH OF GIDEON. 


173 


fore them. “ Who through faith subdued kingdoms 
* * * out of weakness were made strong, waxed 

valiant in fight, put to flight the armies of the 
aliens.” 

Let Gideon’s God be our God ; let his faith be in- 
herited by us, and we shall triumph over deadlier 
foes than those of Gideon and his men. “ We shall 
overcome the world, the flesh, and the devil.” The 
devil shall flee from us, the flesh shall lose its power, 
and the world be crushed under foot. “ The weapons 
of our warfare are not carnal, but spiritual,” for the 
destruction of spiritual foes. We may not be sum- 
moned to fight on the battle field as Gideon and 
others were. We may not have the opportunity of 
distinguishing ourselves in blood red war, as Nelson 
in Trafalgar; Wellington in Waterloo; Havelock in 
Lucknow ; Garibaldi in Italy ; Yon Moltke in France, 
or Grant in Yirginia ; but we are summoned to en-^ 
list in a nobler warfare, “the good fight of faith.” 
We may earn higher distinctions, and fame more last- 
ing than can be won in the sanguinary contests of 
earth, namely, the commendation of the King of 
kings and Lord of lords. 

ITT. His faith instructive. 

1. Teaching that nothing can he successfully done opart 
from God. 

Taking it for granted that Gideon wielded a sword 
on this memorable occasion, yet it would not have 
served better than a common pin in the presence of 
such mighty foes, but for the Divine encouragement. 


174 THE HEROES OF FAITH. 

‘^The Lord is witli tliee, thou mighty man of valor;” 
and the inspiring promise, ‘‘Surely I will be with 
thee, and thou shalt smite the Midianites as one 
man and the favorable tokens given by Jehovah of 
his triumphant success. Such may be said of other 
historical events in the Old Testament. The rod of 
Moses would have been absolutely worthless but for 
the command of God. It was this command that 
gave it its penetrating force. The serpent of brass 
would have been utterly inefficacious, but for the 
ordinance of God. The jaw bone in Samson’s 
strong hand could not have achieved the exploits 
attributed to it, but for the truth of the testi- 
mony, that “the Spirit of the Lord came mightily 
upon him.” The ram’s horns could have accom- 
plished nothing, but for “the word of the Lord.” 
The pebble in David’s sling tells a tragic tale in “the 
mame of the Lord.” We read of no sword in the 
hands of Gideon’s band, but simply “ trumpets, with 
empty pitchers, and lamps within the pitchers.” 
They were to blow in those trumpets, and say, “ The 
sword of the Lord and of Gideon.” This they did, 
and in response God interposed, so that the enemy 
was slain. Gideon and his three hundred, were made 
mighty through God. In the strength of the same 
God alone, can we overcome our spiritual adversaries. 

2. Teaching that God alone is entitled to oR the glory. 

We observe how careful God is of His own glory. 
The day of battle is come, and we behold the people 
encamping beside the well of Harod 32,000 strong. 


THE FAITH OF GIDEON. 


175 


“There are too many,” says the Almighty, “lest 
Israel vaunt themselves against me, saying, ‘ My own 
hand hath saved me.’” The result is the return of 
more than two thirds of the people. Though only 
10,000 are left, the number must still be reduced, and 
another experiment must be tried. “ Every one that 
lappeth of the water with his tongue, as a dog lap- 
peth, him shalt thou set by himself : likewise every 
one that boweth do’wn upon his knees to drink.” Out 
of these ten thousand, only three hundred brought 
up the water with their hand and lapped. These 
were the elect and chosen. The question now is, 
“ How is it possible for so few to vanquish so many, 
‘who lay along in the valley like grasshoppers for 
multitude ’?” The reply is at hand, “ By the three 
hundred men that lapped will I save you, and deliver 
the Midianites into thy hand.” 

It was God who interposed. It was God who 
fought for them and through them. It was God who 
gave them the victory. It was He, therefore, who 
was entitled to the glory. Here we are reminded of 
the characteristic language of the Egyptians prior to 
this event, “ Let us flee from the face of Israel ; for 
the Lord flghteth for them against the Egyptians.” 
It was this truth which inspired that pean of victory 
from the lips of Moses and the children of Israel, “ I 
will sing unto the Lord, for He hath triumphed glori- 
ously : the horse and his rider hath He thrown into 
the sea. The Lord is a man of war : the Lord is His 
name. Pharaoh’s chariots and his host hath He 
cast into the sea : his chosen captains also are 


176 


THE HEEOES OF FAITH. 


drowned in the Red Sea,” Exodns xv. 1^. David, in 
his twenty-fourth Psalm, sings in triumph, “The 
Lord strong and mighty, the Lord mighty in battle.” 
Gamaliel understood somewhat the philosophy of 
this subject, when he warned the Jewish authorities, 
“ Refrain from these men, and let them alone ; for if 
this counsel or this work be of men, it will come to 
nought : but if it be of God, ye cannot overthrow it : 
lest haply ye be found even to fight against God.” 
Oreb and Zeeb, Zebah and Zalmunna, the princes 
and kings of the Midianites, are but as lapdogs before 
the King of kings and the I.ord of hosts; and 
120,000 Midianites are but as ciphers to contend 
with that God, before whom “ all nations are as noth- 
ing, and are counted to Him less than nothing and 
vanity. Who bringeth the princes to nothing ; who 
maketh the judges of the earth as vanity.” We are 
unconquerable if God is on our side. “ No weapon 
formed against us shall prosper.” Whatever victories 
we win on earth, we must ascribe to Him. In our 
triumph over the last enemy, death, our language of 
grateful acknowledgment shall be, “Thanks be to 
God who giveth us the victory through our Lord 
Jesus Christ.” 


CHAPTEE XVIII. 

Heb. XT. 32. 

32 And what thall ] more saj ? for the time would fail me to tell 
of Gedeoii, and vj Baiak, and of Samson, and of Jephthae; o/David 
also, and Samuel, and e/the prophets. 

“ In his face 

Terror and sweetness labored for the place : 

Sometimes his sun-bright eyes would shine so fierce, 

As if their pointed beams would even pierce 
The soul and strike the amaz’d beholder dead ; 

Sometimes their glory would disperse and spread 
More easy flame, and like the star that stood 
O’er Bethlehem, premised and portend stme good: 

Mixt was his bright aspect, as if his breath 
Had equal errands both of life and death : 

Glory and mildness seemed to contend 
In his fair eyes.” — Quarles. 

Men in olden time had a fabled giant who conld 
not be subdued. Whenever he fell, the earth, his 
mother, infused .into him such agility and power, that 
he instantly sprang up at the moment of contact, and 
slew his antagonists. Finally, Hercules, discovering 
the secret, grappled and upheld him, and not permit- 
ting him to touch the ground, he crushed him. It is 
contrariwise with the giant of faith. The earth is 
not his mother. He is a child of Heaven. If he 
descends to settle on the ground, his strength van- 
ishes. He is helpless in the world’s clutches. 

Notwithstanding Samson’s twofold defeat by the 


178 


THE HEEOES OF FAITH. 


weaker vessel, and that a broken one, his physical 
strength was prodigious. Despite his failings, he 
was a child of God, raised up to break the power 
and tyranny of the Philistines, and to humble their 
pride and obstinacy, who persisted to oppress his 
countrymen. 

THE FAITH OF SAMSON. 

I. It was the channel of his physical strength. 

Pour times in the history of this muscular believer, 
his strength is attributed to the Spirit of God. God’s 
Spirit was instilled into him. Almighty influences lay 
imbedded in his soul. Some ridicule the idea of Sam- 
son performing the feats ascribed to him, but when 
the philosophic truth is borne in mind that “All 
power belongeth unto God,” and hence derived from 
Him, we may easily account for Samson’s extraor- 
dinary exploits, whose soul by faith was linked to 
Omnipotence. 

“ A first glance at this most truly human character, 
may, perhaps, convey the impression that it is 
altogether unlike that of any other man ; as if its pos- 
sessor belonged to some other family of beings, and 
had strayed upon our planet by mistake ; just as an In- 
dian butterfly is to be seen, once or twice in a century, 
flying in Hyde Park, the question being unsolved as 
to the means by which it could have arrived there. 
But deeper reflections will obliterate such an impres- 
sion, and will lead us to the conclusion that the 
strangeness of the character of Samson arises not so 
much from its being unlike that of other men, as from 


THE FAITH OF SAMSON. 


179 


its being cast in a more gigantic mould.* Yet there 
was this great distinction between Samson and his 
coadjutors, that he was endowed with special power 
from on high. He was one of those Titanic men, 
whose physical qualities under God were specially 
adapted for a work which needed to be accomplished. 

The first astounding feat performed by this man of 
faith is that recorded in Judges xiv. 6. It was at 
Timnath. “A young lion roared against him. ” Under 
a sudden impulse of supernatural energy, he grapples 
the ferocious animal, takes him on his brawny, 
sinewy arms, and “ rent him as he would have rent a 
kid,” though nothing was in his hand. The Spirit 
which descended bn David when he slew the lion and 
the bear, descended on him. A short time before 
this event, we read “ the Spirit of the Lord began to 
move him at times in the camp of Dan, between 
Zorah and Esthaol.” The Vulgate renders it : “the 
Spirit of the Lord began to be-with him.” The Sep- 
tuagint version, “began to go forth with him.” The 
Targum of Jonathan, “began to sanctify him.” A 
distinguished French writer says, “ began to strike 
him like the iron on the anvil.” One of those re- 
markable times visited him on this memorable occa- 
sion. 

Although opposed to making types of nearly every 
character in Old Testament history, I cannot refrain 
from making this extract : “ Taking into account the 
entire history of Samson and his peculiar calling, the 


* Wiseman’s “Men of Faith,” p. 280. 


180 


THE HEROES OF FAITH. 


killing of the lion cannot be dismissed with mere 
astonishment as an unsurpassed feat of strength. 
Samson, as a Nazarite, was a living parable. The 
Nazarite was to be a living type and image of holi- 
ness, a symbol of entire consecration to the Lord. It 
was no mere ascetical institution, as if the outward 
self denial in meat and drink was in itself pleasing to 
the Lord such a spirit was as foreign to Judaism as 
it is to Christianity. The Nazarite was an actual 
symbolical lesson in a religious and moral aspect ; a 
kind of priest by his manner of life, as the priests, 
by the duties of their office, acted the part of a sym- 
bolical light and teacher to Israel. It is thus that 
Samson has been regarded as a type of Christ, and 
his victory over the lion as a figure of Him wffio goes 
forth conquering and to conquer ; who among the 
wild beasts in the wilderness, in the power of the 
Spirit overcame the devil, that roaring lion ; and 
who, in the language of the Psalmist, “ treads upon 
the lion and the adder, and tramples the dragon 
under His feet.”* 

Jerome says, “We also are Nazarites in Christ, 
and are able to conquer the lions through His power.” 
A higher authority declares, “ I can do all things 
through Christ who strengtheneth me.” 

Samson’s next exploit was the slaughter of thirty 
men of Ashkelon, whose foul hands were stained with 
the blood of the murdered innocents. This he did, not 
as an act of private revenge, but as the commissioned 


* Fairbairn’s “Typology of Scripture,” vol. 2, p. 391. 


THE FAITH OP SAMSON. 


181 


avenger and deliverer of his people. We are next 
introduced to a deed performed in a revengful spirit. 
Being denied admittance into his wife’s presence, he 
retaliates. Having caught three hundred foxes, or 
jackals, which still abound in the glens around Beth- 
shemesh, he tied them in couples, tail to tail, with a 
lighted torch between, and drove them into the Philis- 
tines’ cornfields, and vineyards, and olive grounds, 
where they made terrible depredations. This so 
exasperated the Philistines that they malignantly 
burnt to death Samson’s wife and father-in-law. 
This led to another bloody affray. Samson smites 
the Philistines “hip and thigh with a great slaughter.” 
This revengeful deed was not without its accompany- 
ing blessing. It proved a most auspicious beginning 
in the subjection of the Philistine power. Yet we 
must remember, that this event in Samson’s life 
does not justify us in making “ Lex talionis” the law 
of our life and conduct. The Gospel injunction is to 
“ overcome evil with good.” The scene which next 
arrests our attention is the extraordinary feat re- 
corded, “ the cords that were upon his arms became 
as flax that was burnt with fire, and his bands loosed 
from off his hands.” Surely the Spirit of God must 
have descended on him in mighty power. We are 
aware how slender a burnt rope of flax is. The 
rope retains its form, but the slightest touch crum- 
bles it into dust. With the same ease, as though 
it were a burnt rope, did this hero snap asunder the 
new cords. 

We cannot fail to see a strong resemblance be- 


182 


THE HEROES OF FAITH. 


tween this incident in the life of Samson, and that in 
the life of Samson’s Saviour, who, when betrayed 
into the hands of the enemy, as Samson was by his 
own countrymen, snapped the bands of death asunder 
with the same ease, as when He lifted His hand over 
the turbulent Galilean lake, and said, “Peace, be 
still.” 

We are now introduced to another unparalleled ex- 
hibition of physical prowess and power, “ the slaying 
of a thousand men with a new jawbone of an ass.” 
Imagine this Hercules just liberated from the cords 
which bound him fast, seizing so insignificant an in- 
strument for his weapon, and pursuing the terror- 
stricken Philistines, smiting one heap after another, 
till a thousand had fallen dead at his feet. 

“ With the jawbone of an ass, heaps upon heaps, 

With the jaw of an ass have I slain a thousand men.” 

As an expression of his devout gratitude to God, 
he called the scene of slaughter Ramath-lehi, which 
signifies “Jawbone height.” 

Bishop Wordsworth, endorsed by Wiseman, inti- 
mates that Samson did not acknowledge God in this 
wonderful feat. I cannot sympathize with their view. 
Whatever may have been Samson’s failings, he was, 
notwithstanding all, a child of God, and always 
acknowledged a higher power in all his achieve- 
ments. Soon after this, when “sore athirst,” he 
acknowledges God for this very deliverance, and is 
encouraged to lift up his heart in prayer. “ Thou 
hast given this great deliverance into the hand of 


THE FAITH OF SAMSON. 


183 


tliy servant 2 and now shall I die for thirst and fall 
into the hands of the imcircumcised.” His distress- 
ful cry was not in vain. “ God clave a hollow place 
that was in the jaw, and there came water thereout ; 
and when he had drunk, his spirit came again, and 
he revived ; wherefore he called the name thereof 
Enhakkore, which is in Lehi unto this day.” This 
fully justifies Dr. Kitto’s remark on this passage : “ It 
is a strong presumption in favor of the genuineness and 
vitality of his faith that he did so. Not many would 
have had such strong persuasion of the Lord’s provi- 
dential care as would lead them to cry to Him for 
water to supply their wants in the like exigency. 

* * * incident shows what manner of man 

essentially he was, and indicates the kind of spirit in 
which his great operations were conducted.” * 

I shall pass by the next sad event in his life, when 
he fell into a grievous sin, simply referring to his 
marvellous escape from Gaza at midnight, when he 
“took the doors of the gate of the cit}^, and the 
two posts, and went away with them, bar and 
all, and put them upon his shoulders, and carried 
them to the top of an hill that is before Hebron.” 
Though he betrayed himself into the hands of Deli- 
lah, and God had withdrawn his strength from him, 
yet, at death’s threshold, with eyes plucked out, 
was he not altogether forsaken. He had still 
faith enough to commit himself into Jehovah’s 
hands, and in answer to his importunate prayer, su- 


* Vide “ Kitto’s Illustrations ” in loco. 


184 


THE HEROES OE EAITH. 


perhuman strength returned, and he toppled the 
building upon the lords and the people who had 
gathered to make sport of him. They little dreamed 
that they were sporting on the brink of destruction, 
and that in making sport of Samson, they were 
touching the apple of God’s eye. “The Nazarite, in 
the moment of his own death, gained the greatest of 
his victories— a victory of Jehovah, the God of Is- 
rael, against Dagon, the idol of the Philistines. 
Being enticed, he had sinned ; sinning, he had suf- 
fered ; suffering, he had repented ; repenting, he had 
prayed, and waited upon the Lord; waiting upon the 
Lord, he had renewed his strength.”* “The dead 
which he slew at his death were more than they 
which he slew in life.” All these feats he accom- 
plished by faith which conveyed Divine strength 
into his person. The secret of his marvellous 
power was not in himself, but in God, who worked 
by him.t Faith in God accomplishes wonders still. 
It sustains the soul, and nerves the arm of the 
Christian soldier, and makes him invincible. He 
who leans on finite power cannot fight the battles of 
life successfully, and is already a conquered man: 
The nearer we are to God, the greater our strength, 
and the surer our success. 

Come with me, and I will show you one who, if he 
cannot accomplish the feats of Samson, can accom- 
plish something even higher. It is the youth, who. 


* Wiseman’s “ Men of Faith,” p. 353. 
f Bruce’s “Biography of Samson,” p. 4. 


THE FAITH OF SAMSON. 


185 


without illustrious pedigree, or emblazoned heraldry, 
careless of the hollow flatteries of smooth-tongued 
hypocrites, or the cruel criticisms of an unchar- 
itable world; who, having no cringing cowardice, 
or shrinking timidity, reposes with noble dignity and 
dependence on Almighty power. There is sublime 
grandeur in the towering mountain, that looks down 
with becoming loftiness on the lowly valley beneath ; 
in the foaming cataract, that dashes with such tre- 
mendous velocity over the rugged precipice into the 
agitated waters below ; in the majestic thunderboit 
launched from the Divine hand, and sent rolling 
along the heavens ; in the roaring billows, 
lashed by the fury of the tempest, and rising in 
mountain piles one upon the other. These are 
sublime spectacles. But sublimer far, the young 
man emerging out of obscurity with a cool, clear 
intellect, with a stout heart, steady nerves, flashing 
eyes, and determined feet, allying himself with the 
Almighty, a victor over his passions, controlling the 
elements, grappling the foes of God and humanity, 
dashing to the earth every obstacle that obstructs the 
way to fame ; crushing with unflinching determina- 
tion under foot all manner of oppression, gracefully 
lifting up and helping the downtrodden, deserving 
poor, and trampling in everlasting contempt, every 
giant temptation and seductive Delilah. This is 
sublimity surpassing all others. God enrolls such 
feats in the Eegistry of Glory. 

8 



CHAPTEE XIX. 

Heb. xr. 32. 

32 And what shall I more say ? for the time would fail me to tell 
of Gedeon, and of Barak, and of Samson, and of Jephthae ; of Da- 
vid also, and Samuel, and of the prophets. 

Barak, the son of Abinoam, is historically asso- 
ciated with the most illustrious woman of the day. 
Her name is Deborah, the wife of Lapidoth, who 
was not only a prophetess, but also a judge over Is- 
rael. So beautifully did her excellencies blend in 
her character, that she was deemed by Heaven 
worthy of filling the most responsible position. To 
her, Barak was under lasting obligations. His faith 
was materially strengthened by his intercourse with 
this model woman, and especially by his fellowship 
with Heaven. 


THE FAITH OF BARAK. 

I. In its military triumph. 

It was a victory over a mighty host, both numeri- 
cally and physically. Well might the sons of Israel 
cry unto the Lord, for they had been oppressed forty 
years, while the enemy on this occasion was fully 
equipped for the fight. They had nine hundred iron 
chariots, and were to all human appearance masters 
of the situation. Jabin was king. Sisera was cap- 
tain. The foe was legion. Barak at first dreads to 
encounter them. He declines to engage in the war- 


188 


THE HEROES OF FAITH. 


fare, though assured by our heroine “that the Lord 
would give Sisera into his hands,” unless she accom- 
panies him. She assents, and proceeds with him to 
Kedesh-Naphtali. Barak’s men being ready, they 
march to Mount Tabor, ten thousand strong, strong 
in muscle, but stronger in faith. Sisera pursues 
them with his immense army, feeling confident as to 
the supposed issue. Doubtless the enemy considered 
it but mere child’s play, to make a clean sweep of 
Barak and his ten thousand. Being unbelievers, 
however, they misplace their confidence when they 
place it in themselves. Man at best is but vanity. 
Vain indeed is the help of man in such conflicts as 
these. Barak, whose faith had taught him better 
sense, trusts not in hiinself, nor does he build his hope 
of success in his armj^, who were considerably in the 
minority, but he relies on God’s almighty power, and 
pursuing the enemy in His strength, they are com- 
pletely demoralized and defeated, so that every man 
in Sisera’ s army was slain. 

Seeing his utter discomfiture, and fearing the dis- 
astrous results of the defeat, Sisera, who is sprightly 
and athletic, takes to his heels. Poor, deluded mor- 
tal ! He escapes from one death to meet it in another 
form. Fleeing for protection to Jael’s tent, the wife 
of Heber the Kenite, he lies down to rest. She re- 
freshes him with some milk, and places a covering 
over him, so that he resigns himself to sleep in the 
blissful consciousness of security. It is a sleep, how- 
ever, from which he awakes not. Taking a nail or 
pin, which fastens the tent rope on the ground, and a 


THE FAITH OF BAKAK. 


189 


hammer, she treads lightly to his side, and with one 
fatal blow she strikes the nail through his temple 
into his brain, and he dies. 

This is what I call the sleep of self-delusion — a 
sleep that never awakes in life, but terminates in 
death. Such is the sleep of every infatuated sinner. 
Vainly dreaming of an escape from the wrath to 
come, they awake, like the rich man in torment, and 
find that they are held with chains of everlasting 
darkness, so that they cannot move or pass from 
thence. 

This victory of Barak was comparatively an easy 
one, and w*e need not w^onder, for the Lord of hosts 
was in the fight. “ The Lord discomfited Sisera and 
all liis chariots, and all his hosts, with the edge of the 
sword before Barak.” Judges iv. 15. 

It was not so much Barak’s military expertness 
and adroitness which won for him this signal victory, 
as it was his unfiinching faith in God. United by 
that faith to the Almighty and everlasting God, there , 
could be no other than a triumphant victory. Barak’s 
faith was divinely rewarded. By faith his minority 
became a majority. 

If this faith be ours, we, too, shall overcome at 
last, not a nation, but a world. “ For this is the vic- 
tory that overcometh the world, even our faith.” 

“ The whole world is against you,” said an uncon- 
verted friend, to a well tried soldier of the cross. 
There was scarcely a moment’s pause, when he calmly 
but firmly replied : “ Then I am against the whole 
world.” 


190 


THE HEROES OF FAITH. 


The Christian warfare is an aggressive one. We 
make onslaught on the kingdom of darkness, and 
faith does not suffer us to relax our efforts. It urges 
us on and on, until the enemy can defend his position 
no longer, and the kingdom of sin is overthrown. We 
can conquer a frowning world, and a threatening 
hell, if, with Barak and Deborah, we have unshaken 
faith in the Lord Jehovah. 

II. In its gratefvl song. 

It recognizes God’s hand in the conflict and con- 
quest. It attributes the praise entirely to Him who 
rules over all, whose Spirit makes giants of striplings 
and lions of lambs. 

We cannot enlarge on the features of this trium- 
phant composition. It is one of the finest odes ever 
sung by mortal tongues. It is full of the sublimest 
poetry. It has seraphic flights. Like a mighty hy- 
draulic, this song winds us up to God. True, poetry 
,is soul-inspiring and heaven-exalting. Imagination, 
sanctified, lifts its subjects into the third heaven, sets 
them down at the foot of the throne, whence streams 
into their beatific vision floods of divine glory, whence 
strains of such transporting music greet their en- 
chanted ears, that, with all their power of description, 
they are constrained to exclaim : “ The half cannot 
be told.” 

Oh, what an extatic burst of symphony must have 
been struck when Barak and Deborah came to the 
strain, “ Awake, awake, Deborah ; awake, awake, utter 
a song : Arise, Barak, and lead thy captivity captive. 


THE FAITH OF BARAK, 


191 


thou son of Abinoam. Then He made him that re- 
maineth have dominion over the nobles among 
the people : the Lord made me have dominion 
over the mighty.” And yet that other strain, 
“ They fought from heaven ; the stars in their 
courses fought against Sisera. The river of Kishon 
swept them away — ^that ancient river, the river 
of Kishon. O my soul, thou hast trodden down 
strength. Then were the horsehoofs broken by the 
means of the prancings, the prancings of their mighty 
ones.” They must have sang as though they had 
learned their notes from an angel. And I have often 
thought with what terrible solemnity they must have 
sang those strains of condemnation, “Curse ye 
Meroz, said the angel of the Lord ; curse ye bitterly 
the inhabitants thereof, because they came not to 
the help of the Lord, to the help of the Lord against 
the mighty.” These were a people who preferred 
their own self-ease and indulgence to the glory of 
God. When Barak and Deborah were making despe- 
rate efforts for the deliverance of Israel, in bondage 
under Jabin, the Canaanitish king, the inhabitants 
of Meroz would not march with them into the con- 
flict, but cowardly stayed at home. They took no 
part in the engagement, and hence shared not the 
laurels of victory. 

Alas ! how many are there yet of this stamp who 
will not come up to the help of the Lord! The 
citizens of Meroz are typical of a large proportion of pro- 
fessed citizens of Zion. It matters not how often, or 
how urgently you press them to interest themselves 


192 


THE HEROES OF FAITH. 


in God’s cause, they will not respond. They are 
spectators, not soldiers ; idlers, not workers. Pre- 
ferring their own self-ease, they desist from fighting 
the battles of the Lord ; and, though they do abso- 
lutely nothing themselves, they are not backw'ard in 
growling against those who try to be of some service 
to the Master’s cause. Let us examine ourselves 
where we* stand in reference to this subject. Do we 
fight the good fight of faith ? Do we, like Barak, 
come up to the help of the Lord against the mighty ? 
Or are we Merozian cowards, over whom the curse 
of Jehovah hangs ? It is all very well to send flam- 
ing reports to the association, that our church num- 
bers one thousand in membership, or five hundred, 
or one hundred, as the case may be, when the one- 
half are seldom found at communion and never seen 
in the prayer meeting. It is sad that it should be 
said, that at least one-half of our church members 
are but honorary members, or rather, as Spurgeon 
fitly said, “ dishonorary members.” How distressing 
the thought, when we consider the foes we have to 
battle with ! How mighty is sin in the world, and 
how little is done by professed Christians to counter- 
act its damning influence ! In order to see with how 
much power sin reigns in the world, it is but neces- 
sary to observe, that the vast majority of the human 
race still groan beneath its iron fetters. Sin is the 
root of all evil — the source of every crime. Were 
there no sin, there could be no drunkenness or dissi- 
j)ation, no profanity or prostitution, no malice or 
murder. Were there no sin, there would be no need 


THE FAITH OF BARAK. 


193 


of hospitals or almshouses, prisons or scaffolds, 
coffins or graves. But for sin, we should never have 
heard of those incarnate devils, Wilkes Booth and 
Guiteau. Aye ! sin is a hideous monster. It is the 
fountain whence all the streams of iniquity flow. 
To know its mighty sway over the masses, consider 
how intemperance, for instance, one of its legitimate 
offspring, fills the world with distress, disgrace, and 
destruction. 

From the results of our investigation, we learn that 
strong drink creates an annual expense of 1,491,- 
865,000 dollars, besides other losses and expenses 
aggregating 1,250,000,000 dollars. It causes annually 
600 murders, 400 suicides, and 100,000 prisoners for 
various offences. It clothes unnumbered families in 
rags ; sends 200,000 to poorhouses, hospitals, and 
other charitable institutions. It causes the annual 
deaths of 60,000 drunkards, including 570 deaths by 
delirium tremens, and 3,700 by other forms of insanity, 
making simultaneously 30,000 widows and 9,000 
orphans. It wields such tremendous power in this 
country, that it can boast of 3,000,000 tipplers and 
drunkards. But worse than all, this evil is mighty 
in hurrying millions along the putrid stream of 
iniquity, over the tremendous precipice, into the gulf 
of irreparable ruin. While its votaries trample in 
the dust every sacred law, this hideous monster shuts 
out the means of grace, sears the conscience, and 
prepares the spirit for everlasting wretchedness. 

Surely, then, we have a terrible foe to fight against, 
more terrible than Sisera’s army. How, then, can we 
8 * 


194 


THE HEEOES OP FAITH. 


suffer the enemy to make such havoc without offer- 
ing resistance ? The true soldier does not, will not 
suffer it. 

Art thou a citizen of Zion, or a citizen of Meroz ? 
If the latter, the Divine curse hangs over you. Be- 
ware, lest suddenly it may fall on you. It is not 
necessary to perpetrate some foul crime in order to 
be visited by God’s judgment. Not to do good, is 
enough to provoke His displeasure. The people of 
Meroz were not cursed for what they did, but for 
what they did not, and would not do. To receive the 
Divine approval, we must not only “ cease to do evil, 
but learn to do well.” The curse which befell Meroz, 
was the utter destruction of the city, and the eternal 
damnation of its worthless inhabitants. “ God’s woe 
is yet on all those “ who are at ease in Zion,” and 
unless there be repentance and reformation. He wiU 
say unto them one day, “ Depart, ye cursed,” etc. 

Hast thou been indifferent and indolent in the 
past, pray for divine mercy, and seek God’s grace to 
revive you, for all your help must come from Him. 

“ And when the conflict’s past 
On yonder peaceful shore, 

We shall repose at last 
And see our foes no more, 

The fruits of victory enjoy 

And never more our arms employ.” 


CHAPTEE XX. 

Heb. XI. 32. 

32 And what shall I more say? for the time would fail mo to tell of 
Gedeon, and of Barak, and of Samson, and of Jephthae ; of David 
also, and Samuel, and o/the prophets. 

“Remember, if He guard thee and secure, 

Whoe’er assails thee, thy success is sure : 

But if He leave thee, though the skill and power 
Of nations, sworn to spoil thee and devour. 

Were all collected in thy single arm, 

And thou could’st laugh away the fear of harm. 

That strength would fail, opposed against a push 
And feeble onset of a pigmy rush.” — Cowper. 

Though the son of a concubine, Jephthah was a 
favorite of Heaven. From the record given, we learn 
that he was “ a Gileadite, a mighty man of valor, and 
the son of an harlot.” His half brothers served him 
a discourteous act. Visiting the iniquity of the 
father upon the inoffensive child, they unceremoni- 
ously thrust him out of the family. Thus forsaken, 
the “Lord takes him up.” He is not left to fight the 
battle of life alone. The Lord of hosts is with him. 
He is not suffered to sink into the slough of despond, 
for underneath him are the everlasting arms. In 
process of time, these very brethren, with others, 
were only too glad to obtain his services, and were 
only too willing to occupy subordinate stations under 
him. A war was threatening. The Aunuonites had 
already defeated the Gileadites, and were likely to 


196 


THE HEROES OF FAITH. 


beat them again, unless some special providence in- 
terposed. A message is dispatched to Jephthah, be- 
seeching him to come, and command the fight against 
the children of Ammon. Not only so. He whom 
they so contemptuously banished out of the family, 
they now invite to become the “ head over all the in- 
habitants of Gilead.” Yerily God was with him, vin- 
dicating, protecting, encouraging, rewarding him. 

He who exercises faith in the God of Jephthah, no 
matter what his earthly relationship, or how insig- 
nificant in the estimation of the world, God will be- 
friend and bless him even in this life. His name at 
present may be despised, but his praise may yet be 
trumpeted ; they who now look down on him with 
contempt, may yet look up at him with admiration. 

THE FAITH OF JEPHTHAH. 

1. His preliminary exercise is to consult God hy prayer. 

Having been appointed head and captain over the 
Gileadites, we learn that “ he uttered all his words 
before the Lord in Mizpeh.” He began at the right 
source. His first step was not a false one. He first 
sought the Divine guidance. It was granted. He 
sought God’s companionship. God fought with him. 
Divinity stirred within him. He proved himself a 
hero at the throne of grace, and having conquered 
there, there was no earthly power that could over- 
throw him. 

How many conquests have been won by the power 
of prayer ! not only on fields of battle, but over self, 
and Satan. Who knov s but prayer has had consid- 


THE FACTH OF JEPHTHAH. 


197 


erable to do with some of our most brilliant triumphs 
on the battlefield, not only in patriarchal days, but in 
modern times — with Wellington in Waterloo; Nel- 
son in Trafalgar; Washington in the Revolution; 
Havelock in Lucknow ; Garibaldi in Italy ; Grant 
and others in the late rebellion. My mind revolts 
against the idea of war as the means of settling .dis- 
putes, yet it is no presumption to believe that some 
of the grandest victories on earth have been achieved 
in answer to prayer. 

When Ethelred, the Saxon king of Northumber- 
land, invaded Wales, and was about to give battle to 
the Britons, he observed hear the enemy a number 
of unarmed men. He inquired who they were, and 
what they were doing. Being informed that they 
were monks of Bangor, praying for the success of 
their countrymen, the heathen prince replied, “ Then 
they have first begun against us ; attack them first.” 
Here we see the prayer of faith a stimulus to the 
one, a terror to the other. Mary, Queen of Scots, 
dreaded the prayers of John Knox more than an 
army of ten thousand soldiers. If we would succeed 
in any new enterprise', let us learn from Jephthah’s 
conduct, to commend our cause to God. “ In every- 
thing by prayer and supplication with thanksgiving, 
let our requests be made known unto God.” 

2. He is rruyved to make every liomrahle effort to effect a 
treaty of peace. 

He who is under the guidance of faith is not rash. 
Moved jby this principle, he will do all he can to avert 
the calamity of a war. Jephthah dispatches several 


198 


THE HEROES OF FAITH. 


messages to tlie Ammonitisli king for this very pur- 
pose. These messages failing, there was no other al- 
ternative than to fight. Jephthah was no proud puffed 
Napoleon, or an arbitrary Bismarck. He did not fight 
because he wanted to fight, as is the spirit which 
marks most of our bloody contests. It is truly awful 
to reflect on hundreds of battles that might have 
been averted, but for the spirit of the Ammonitish king 
which manifested itself in proud, haughty, ambitious, 
blood-thirsty rulers and leaders. Hundreds of the 
fiercest battles have had their origin in trifling 
causes. Five of the worst battles have occurred on 
account of commercial controversies ; twenty-two 
through jealousy toward those in higher stations ; 
twenty-four in revenge ; twenty-eight have been re- 
ligious wars ; thirty under the guise of friendly inter- 
position ; forty-four through covetousness ; forty-four 
on account of disputed titles to the throne ; fifty-five 
from civil wars ; beside those of more recent times in 
Asia, for reasons that are scarcely discernible, unless 
it is greed and oppression. And we have it on sub- 
stantial authority, that some of the most cruel battles 
fought in the eleventh century by the republics of 
Bologna and Modena, originated in a stolen bucket, 
not worth more than a dollar. The cruel rebellion 
of our own country originated in the spirit of seces- 
sion, and cost a thousand million dollars, beside a 
million of precious lives. This sum would have sup- 
ported a missionary to every 300 pagans in the world 
— all swallowed up in blood. Most, if not all of these 
wars might have been prevented, if reason had its 
sway. The war between the Gileadites, under Jeph- 


THE FAITH OF JEPHTHAH. 


199 


tliah, and the Ammonites, was unavoidable, for Jeph- 
thah had made repeated efforts to come to an ami- 
cable understanding, but all in vain. 

3. He is w.ade the recipient of resistless power. 

He has prayed. He has tried hard to effect an 
amicable settlement of the difficulty, but to no pur- 
pose. The Almighty Spirit now descends upon him. 
He is nerved for the conflict. That Divine Spirit 
enters his soul by faith, and he is made invulnerable. 
Thus shall we feel if the Spirit which descended on 
Jephthah come down on us. 

‘Not only so; under the influence of this power, he 
realizes a most brilliant victory. “He smote them 
from Aroer, even till thou come to Minnith, even 
twenty cities, and unto the plain of the vineyards, with 
a very great slaughter. Thus the children of Ammon 
were subdued before the children of Israel.” Judges 
xi. 33. 

This was his first great victory, his second being 
over the Ephraimites ; and as we contemplate both, 
we are constrained to exclaim, “What hath faith 
wrought!” So by faith in Jephthah’s God we shall 
be made victors over all the combined forces of earth 
and hell. When Antigonus was preparing for a sea- 
fight, and was apprised of the number of the enemy, 
he replied, “’Tis true, they surpass us in numbers, 
but for how many do you value me?” He proved a 
host in himself. Our foes may be numerous and 
mightier than us, but “if God be for us, who can be 
against us?” Greater indeed is He who is with us, 
than all they who can be against us. 


200 


THE HEEOES OF FAITH. 


4. He sacredly executes Ms voius. 

This was a noble trait in this man of faith. Having 
made a certain vow unto the Lord, he faithfully per- 
formed it, however painful its execution. This vow 
has given rise to considerable discussion. Some* 
maintain that Jephthah actually offered his daughter, 
and only child, as a burnt-offering unto the Lord ; 
others t that it simply means her banishment to per- 
petual virginity. “Where doctors differ, who shall 
decide?” It is not likely, however, that the Lord 
would suffer him to destroy his daughter in this 
manner. The case cited of Abraham offering his 
only son, Isaac, is no parallel case, for that offering, 
though virtually, was not literally made. That cir- 
cumstance was simply to test the patriarch’s faith, 
and to let the ages see what it could do. The fact 
that Heaven restrained the deed is conclusive proof 
that God does not sanction child-murder to appease 
or please Him. Nowhere in the inspired record do 
we learn that God countenances or encourages such 
thank-offerings, or burnt-offerings. It has been ably 
shown, that the conjunction “and” at the close of 
Judges xi. 31, should be replaced by the disjunctive 
word “or.” It is so rendered in the margin, and a 
reference to the original will justify the correction. 
Besides, the succeeding verses of that chapter clearly 

* Junius, Grotius, Leclerc, Saurin, Waterland, Adam Clarke, 
Bishop Hall, Selden, Wesley, Gill, Bush, Kiel, Hengstenberg, and 
others. 

f Chrj’-sostom, Tertullian, Jerome, Augustine, Luther, Lightfoot, 
Calvert, Henry, Warburton, Edwards, Scott, Kitto, Stanley, and 
others. 


THE FAITH OF JEPHTHAH. 


201 


demonstrate that “perpetual virginity,” or a life of 
celibacy, is intended. Let every one be fully per- 
suaded in liis own mind. “The vow, whatever it 
may have been, was faithfully kept. How many vows 
have we made to God, but how few have we kept!” 

5. He triumphantly ends his career. 

Having judged Israel six years, he was buried with 
honors in one of the cities of Israel. By faith in 
God he lived, and in faith he died. By faith in God 
he fought ; by the same faith he conquered ; by its 
support he met “the last enemy” without a shudder ; 
and on its eagle pinion he soared to his celestial 
home, where the boom of cannon and the thunder of 
artillery are never heard. 

Have we the faith of Jephthah? that faith which 
makes us prayerful, honorable, brave, faithful, tri- 
umphant. We cannot be crowned as heroes, unless 
we have this personal faith. In Jephthah’s army, 
every man had his own weapon; in Gideon’s camp, 
every soldier had his own pitcher ; and among Solo- 
mon’s men of valor, every man wore his own sword ; 
and these were they who achieved the victory. If 
we would gain the victor’s crown, we must “fight 
the good fight of faith.” 

0 tliat each, in the day 
Of His coming, may say, 

‘ I liave fought my way through; 

I liave finished the work thou didst give me to do 
0 that each from his Lord 
May receive the glad word, 

‘Well and faithfully done; 

Enter into my joy, and sit down on my throne.’ ” 


V ♦ 


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> I 








f • 


•4 






‘\v •::L U 



CHAPTEE XXI. 


Heb. XI. 32. 

32 And what shall I more say : for the time would fail me to tell of 
Gedeon, and of Barak, and of Samson, and of Jephthae ; of David 
also, and Samuel, and o/the prophets. 

“The glories of our birth and state 

Are shadows, not substantial things ; 

There is no armor against fate : 

Death lays his icy hands on kings ; 

Sceptre and crown 
Must tumble down, 

And in the dust be equal made 

With the poor, crooked scythe and spade. 

“Some men with swords may reap ihe field. 

And plant fresh laurels where they kill ; 

But their strong nerves at last must yield ; 

They tame but one another still : 

Early or late 
They stoop to fate. 

And must give up their murmuring breath. 

When they, pale captives, creep to death. 

“ The garlands wither on your brow. 

Then boast no more your mighty deeds ; 

' Upon death’s purple altar now. 

See where the victor victim bleeds ! 

All heads must come 
To the cold tomb ; 

Only the actions of the just 

Smell sweet and blossom in the dust.” — Shirley. 

Volumes might be written on the distinguishing 
traits in David’s character, and on the marvellous 


204 


THE HEROES OF FAITH. 


achievements of his life. Every particle of his his- 
tory is fraught with the highest interest, and replete 
with the most profitable instruction. From youth to 
manhood and old age, what an extensive scene opens 
before us! Over that scene we cannot travel by 
means of a solitary discourse. Who can peruse care- 
fully and thoughtfully the seventeenth chapter of the 
first book of Samuel, without feeling the heart glow 
with excitement and admiration at its dramatic repre- 
sentation ? That chapter is sufficient of itself to cor- 
roborate the fact of David’s faith. Through it he 
literally escaped the edge of Goliath’s sword, and 
“out of weakness was made strong.” 

THE FAITH OF DAVID. 

I. As seen in liis wonderfid achievements. 

The most remarkable achievement recorded is that 
over Goliath, the champion of the Philistines. The 
youngest of the family, and only a “ raw youth,” he 
seemed the most unlikely of Jesse’s sons to achieve 
such triumph. A lad combating with a giant ! A 
mere stripling, daring to face and fight so prodigious 
a foe. The like was never heard, or seen, or known. 

Eliab, his eldest brother, by his mean insinuations, 
had said enough to daunt a taller, and stronger, and 
older lad than David, his fourteen year old brother. 
He insolently and angrily inquires, “Why earnest 
thou down hither, and with whom hast thou left 
those few sheep in the wilderness? I know thy 
jDride and the naughtiness of thine heart, for thou 
art come down that thou mightest see the battle.” 


THE FAITH OF DAVID. 


205 


The sequel, however, proves the falsity of Eliab’s 
upbraiding words, for he came down not to see the 
battle, but to win it. There he is, the rustic, rosy- 
looking shepherd lad. He has never been drilled 
like his brothers in military science. He has never 
been taught how to kill men successfully, by killing 
them wholesale. Notwithstanding all this, he has 
something which is more than a substitute for lack 
of military preparation. He has faith. Trained in 
Nature’s school, he has received his tuition from 
God. He has been trained by Heaven for this occa- 
sion. See ! lie arrives on the battlefield in the valley 
of Elah. What a crisis ! The first thing that greets, 
or rather grates on his ears, is the defiant challenge 
of the giant from Gath. His nature is aroused. His 
spirit is stirred as he contemplates his people’s op- 
pression. Quick as the lightning’s flash he asks, 
“ Who the uncircumcised Philistine was that he 
should defy the armies of the living God?” It 
seems that the children of Israel, at this time, were 
in a sorrowlul plight. They had been comjiletely 
demoralized by the Philistine host. They were so 
sorely beaten, that they were utterly helpless and 
hopeless as far as they were concerned. It seemed 
as though they could never rally again. All their 
weapons were taken away, and there was no prospect 
of securing fresh supplies. So politic were the op- 
pressors, that every one was either put to death, or 
removed far away, who dared to follow Yulcan’s call- 
ing. The ring of the hammer and amdl, the roar of 
the forge and the squeak of the bellows, were sounds 


206 


THE HEEOES OF FAITH. 


unheard in Israel. Every Jew who needed imple- 
ments for agricultural purposes, were obliged to ap- 
ply to the Philistines for them. 

When their tools became blunt by reason of active 
service, they were only allowed a file for sharpening 
them, and when ‘ such means were unavailing, they 
were obliged to take them to their despotic masters, 
to have their smiths set them fit for service. This 
arrangement was made, that there might be no pos- 
sible chance of having anything that would resemble 
a weapon. “ Now there was no smith found through- 
out all the land of Israel : for the Philistines said. 
Lest the Hebrews make them swords or spears.” 
1 Samuel xiii. 19-21. 

There was an overruling Providence, however, in 
all this. When they could not obtain weapons of 
war, they exercised their skill in other ways, which 
subsequently proved advantageous. Though they 
had no opportunity of learning the art of wielding 
the sword, or poising the spear, they nevertheless 
trained themselves in the art of slinging. We learn 
that the Benjamites had become famous in this art. 
“ Among all this people there Avere seven hundred 
chosen men lefthanded ; every one could sling stones 
at an hairbreadth and not miss.” Judges xx. 16, 
This probably accounts for David’s extraordinary 
skill in slinging. He kneAv no other weapon. 

Saul hears of the adventurous youth, and sends for 
him. The interview is most interesting and thrilling. 
The shepherd lad cheers the king, from whom he 
had on a previous occasion charmed away the evil 


THE FAITH OF DAVID. 


207 


spirit, and assures him that there was no cause for 
faintheartedness, and offers to take up the giant’s 
challenge. Because of his extreme youth, and the 
giant’s superior advantages, the king questioned the 
propriety of accepting his proffered service. The 
answer we shall furnish in David’s own language : 

Thy servant kept his father’s sheep, and there came 
a lion, and a bear, and took a lamb out of the flock : 
And I went out after him, and smote him, and deliv- 
ered it out of his mouth : and when he arose against 
me, I caught him by his beard, and smote him, and 
slew him. Thy servant slew both the lion and the 
bear : and this uncircumcised Philistine shall be as 
one of them, seeing he hath defied the armies of the 
living God. The Lord that delivered me out of the 
paw of the lion, and out of the paw of the bear. He 
will deliver me out of the hand of this Philistine.” 
In God’s name, and by Saul’s consent, David goes 
forth to meet Goliath. He has no need to trouble 
the Philistines for his missiles. A brook flows near 
by, where he may help himself to as many as he de- 
sires. He selects five smooth stones, and is ready 
for work. With his sling and stone the athletic lad 
faces the monster. Goliath is disgusted. A mere 
stripling' daring to confront him! His disgust soon 
gives way to passion : “Am I a dog, that thou comest 
to me with staves? and he cursed David by his gods.” 
“ Come to me, and I will give, thy flesh unto the fowls 
of the air, and to the beasts of the field.” Miserable 
lubber I He under-estimates his match. “ Thou 
comest to me,” replies the dauntless youth, “ with a 


208 


THE HEKOES OE FAITH. 


sword, and with a spear, and with a shield : hut I 
come to thee in the name of the Lord of hosts, the 
God of the armies of Israel, whom thou hast defied. 
This day will the Lord deliver thee into my hand ; 
and I will smite thee, and take thy head from thee ; 
and I will give the carcases of the host of the Phi- 
listines this day to the fowls of the air, and to the 
wild beasts of the earth ; that all the earth may know 
that there js a God in Israel. And all this assembly 
shall knoAV that the Lord saveth not with sword and 
spear : for the battle is the Lord’s, and He will give 
you into our hands.” 1 Samuel xvii. 45-47. 

David is not in the least terrified, for he is moved 
by faith, and nerved by Divine power. See the up- 
lifted sling ! A moment, and the well directed stone 
sinks into the enemy’s head. Under the Divine 
blessing the first aim is a successful one. The mon- 
ster falls helpless to the earth, and his head is 
snatched off in the twinkling of an eye. Brave shep- 
herd boy ! thou hast proved thyself a warrior bold, 
and hast immortalized thyself as the champion of 
thy people. Yea! thou hast proved thyself to be 
“more than conqueror,” for thou hast in thy shep- 
herd-bag the materials to slay four more giants if 
necessary. 

II. As the secret of his extraordinary success. 

We must bear in mind that the secret of David’s 
wonderful achievement was not in his own strength 
or skill, helpful as they might have been. His skill 
would have utterly failed, and his courage gone, but 


THE FAITH OF DAVID. 


209 


for his faith in the God of Omnipotence. Divorced 
from faith, and he would have been but a small mor- 
sel for the roaring enemy, who sought to devour 
him. Faith in God conveyed calmness to his soul ; 
that calmness helped to make his arm steady, and 
his aim sure. By this same unconquerable principle 
he gained other victories, and subdued kingdoms. 
Yerily, “nothing is impossible to those who believe.” 
A faith like that of David knows how to “ keep the 
powder dry,” and place its entire trust in Jehovah. 
Separate from God, the most dwarfish foe will con- 
quer us, and the most insignificant temptation over- 
come us. Linked to God by faith, the fiercest temp- 
tation assails us in vain, and the tallest giant shall 
quail before us. Yea, by faith in David's God we 
may slay foes more terrible than the giant of Gath ; 
foes that will surely crush us, unless we crush them. 

The combat of this man of faith with the Phil- 
istine giant, reminds us of the skirmish between 
“Christian and Apollyon.” The immortal dreamer 
represents the latter as a hideous monster, “with 
scales like a fish, which were his pride ; had wings 
like a dragon, and* feet like a bear, and out of whose 
belly came fire and smoke, and whose mouth was as 
the mouth of a lion.” He looked disdainfully at 
Christian, as Goliath did at David, and began to tan- 
talize him, and to speak meanly of his Prince. Then 
Christian replies, “Apollyon, beware what you do, 
for I am in the King’s highway, the 'way of holiness ; 
therefore, take heed to yourself.” Then Apollyon 
straddled quite over the whole breadth of the way and 
9 


210 


THE HEROES OF FAITH. 


said, “I am void of fear in this matter; prepare thy- 
self to die ; for I swear by my infernal den that thou 
shalt go no further; here will I spill thy soul,” and 
with that he threw a flaming dart at his breast, but 
Christian had a shield in his hand, with which he 
caught it, and so prevented the danger of that ; then 
did Christian draw, for he saw it was time to be stir- 
ring, and Apollyon as fast made at him, throwing darts 
as quick as hail ; by the which, notwithstanding all 
that Christian could do to avoid it, Apollyon wounded 
him in his head, his hand and foot. This made Chris- 
tian give a little back ; Apollyon, therefore, followed 
his work amain, and Christian again took courage, and 
resisted as manfully as he could. This sore combat 
lasted for above half a day, even till Christian was 
almost quite spent; for you must know, that Chris- 
tian, by reason of his wounds, must needs grow 
weaker and weaker. 

Then Apollyon, espying his opportunity, began to 
gather up close to Christian, and wrestling with him, 
gave him a dreadful fall, and with that, Christian’s 
sword flew out of his hand. Then said Apollyon, “I 
am sure of thee now ; and with that he had almost 
pressed him to death, so that Christian began to de- 
spair of life : but, as God would have it, while Apol- 
lyon was fetching his last blow, thereby to make a 
full end of this good man, Christian nimbly reached 
out his hand for his sword, and caught it, saying, 
“Kejoice not against me, O mine enemy; when I fall 
I shall rise ” (Micah \ii. 8), and with that he gave 
him a deadly thrust, which made him give back, as 


THE FAITH OF DAVID. 


211 


one that had received his mortal wound. Christian 
perceiving that, made at him again, saying, “Nay, 
in all these things we are more than conquerors, 
through Him that loved us and with that Apollyon 
spread forth his dragon wings, and sped away, that 
Christian saw him no more. * 

Let us learn from David’s faith the wisdom of 
trusting in God. Let us learn from Goliath’s pre- 
sumption, the folly of trusting in an arm of flesh. 

Who can read of the faith of David, and other Old 
Testament saints, without feeling the indomitable- 
ness, the unconquerable, and all-conquering charac- 
ter of these men of God? Who can read of Bunyan 
and Baxter, Cyprian and Carey, Huss and Howard, 
Jerome and Judson, Knox and Knibb, Luther and 
Latimer, Menno and Muller, Eidley and Eogers, 
Tyndale and Tennent, Wyclifle and Whitefleld, 
without feeling that they were sustained by an un- 
faltering faith in God? 

“ Triumphant Faith I 

Who from the dust of earth looks up to Heaven ; 

Seeing invisibility, suspending 
Eternity upon the breath of God. 

She can pluck mountains from the rooted thrope 

And hurl them into ocean ; and from pain 

And prison and contempt extort the palm 

Of everlasting triumph. She doth tread 

Upon the neck of pride, like the free wind 

On angry ocean. So with step erect 

She walks o’er whirlpool waves, and martyr fires. 

And depths of darkness and chaotic voids ; 


* Bunyan’s “ Holy War.' 


THE HEROES OF FAITH. 


•DissolTing worlds, rent heavens, and dying suns, 

Tea, and o’er Paradise of Earth’s glory ; all these pave 
Her conquering path to heaven — all these she spurns 
With feet fire-shod, because her hand is placed 
Immortal in God’s ; her eye doth rest 
Unchanging on His, nor will she stop, 

Till having crossed the stormy waves of pain. 

And fiery trial, she may lay her head 

Upon her Father’s breast, and take the crown . 

From Love’s rejoicing hand.” 


CHAPTEB XXII. 


Heb. XT. 32. 

32 And what shaJl I more say ? for tlie time would fail me to tell of 
Gedeon, and 0 / Barak, and 0 / Samson, and of Jephtliae; of David also, 
and Samuel, and of the prophets. 

“ Best, prophet, rest I thou hast fulfilled thy mission ! 

Loud was the lamentation ; tears unfeigned 
At Eamah, o’er his tomb long time deplored 
Him, last of those who righteous ruled the land. 

Ere man sat throned in Israel. All deplored 
The Nazarine, to whose unmingled cup 
The grape ne’er lost its flavor. Tears unfeigned 
Wept him, a holy vessel, set apart 
An offering from his birth.” — Sothehy. 

Samuel is the last patriarch mentioned by name in 
the eleventh chapter of Hebrews. Though last, he 
is far from being least. His birth was a most inter- 
esting circumstance. His mother named him Samuel, 
“ Because I have asked him of the Lord.” 

None can describe the profound gratitude and joy 
that swelled the hearts of Elkanah and Hannah, when 
they received this gift from the Lord. 

His subsequent conduct gave them still greater 
cause for thankfulness and praise, for a nobler youth 
never breathed, and a godlier man was not found in 
his day. He truly fulfilled that section of the text 
which relates to those who have “wrought righteous- 
ness.” There are several interesting features in 


214 


THE HEROES OF FAITH. 


THE FAITH OF SAMUEL. 

1. He wots prompt in Ms obedience. 

When the Lord called, he immediatdy — I put par- 
ticular emphasis on that word — he immediately obey- 
ed the voice, and did whatsoever the Lord com- 
manded him. Thrice did the Lord call unto him, 
“Samuel,” and thrice did he respond to the call, 
though on each occasion he mistook it for Eli’s call. 
Finding, however, that he was mistaken, and feeling 
that it must have been the Lord’s voice, Eli kindly 
instructs him as to the next course he should pursue 
on the repetition of the call. 

The fourth time Jehovah appears, and salutes Sam- 
uel’s ears in the same strain, “Samuel, Samuel,” and 
before the echo dies away, he replies, “Speak; for 
thy servant heareth.” 

Mark, he did not wait to be called four times be- 
fore returning an answer. Nay, he replies each time. 
Though on three successive occasions he conceived 
the voice to be Eli’s, yet he did not slight it. He 
felt it a privilege to respect the patriarch’s voice ; 
much more readily (had it been possible) would he 
have responded to the Divine call, had he known it 
as such. How gladly, how heartily did he reply to 
God’s call, when he realized it was His. How often 
has God called upon us, and we have returned no 
answer. We have treated his calls with unmerited 
contempt. Some He has called times without num- 
ber, who have yet not listened to Him. O ! the 
mercy and patience of God ! He deals with us as we 


THE FAITH OF SAMUEL. 


215 


would not with our fellow men upon whom we may 
have claim. 

2. He loas eminent in prayer. 

It was in reply to his prayer of faith that the chil- 
dren of Israel defeated the Philistine enemy at Miz- 
peh. They had faith in the prayers of this holy man, 
so that they besought him “ not to cease crying unto 
the Lord his God, that he would save them out of the 
hands of the Philistines.” Samuel concurred with 
their desire, and laid the matter before God. The 
Lord heard him. The prayer of faith was not offered 
in vain ; it pierced the distant clouds, and reached 
Jehovah’s ears, and touched His heart. The blessing 
sought for was obtained, and they proved the success- 
ful victors. 

Having thus succeeded, Samuel takes a stone and 
places it between Mizpeh and Shen, and calls the 
name of it “Ebenezer,” saying, “Hitherto hath the 
Lord helped us.” To Samuel’s prayers may be at- 
tributed the triumph on this occasion. 

We may well apply this to the spiritiud Israelites 
who may be indebted to their ministerial Samuels 
for many of the blessings they have enjoyed. How 
often have they been prayed for, and their welfare 
occupied the deepest interest of their leaders. 

3. He was an irreproachxjibk judge. 

We have no account that Samuel himself fought. 
He served as judge, and filled his office most satisfac- 
torily. So perfect was he in this respect, that “ he 
judged Israel all the days of his life.” He verily 
wrought righteousness. 


216 


THE HEBOES OF FAITH. 


Samuel was an upright and godly judge. There 
is danger of divorcing the official, from personal char- 
actei:, and whenever this is done, the individual is 
seriously injured. There have been good men who 
have been bad judges, and bad men who have made 
respectable judges. There have been those who 
failed to carry out in public business, the sentiments 
and principles which guided them in private life, and 
have thus left a blot upon their profession. Like 
Eli, they were weak and afraid to offend. There have 
also been those who defended the majesty of law and 
decreed righteous judgment, who were, nevertheless, 
reckless in their personal conduct. There is another 
danger to which a judge is exposed, when he is 
tempted to indulge personal feelings where impartial 
judgment should be given. It is recorded of Aris- 
tides, one of the brightest names in ancient Greece, 
and a man to whom his contemporaries awarded the 
title of “the Just,” that when he was a judge between 
two private persons, “one of them declared that his 
adversary had greatly injured Aristides.” He thus 
hoped to awaken the personal feelings of the judge 
against his opponent, and secure a verdict favorable 
to himself. But the just judge repbed, “Eelate, 
rather, what wrong he hath done to thee, for it is thy 
cause, not mine, that I now sit judge of.” Private feel- 
ings may, however, sometimes be tried severely. 
When Brutus had to occupy the seat of justice, and 
his two sons were placed at the bar charged with 
treason against the State, it was trying for the patriot 
to set aside the parent, and for duty to act against 


THE FAITH' OF SAMUEL. 


217 


affection. But tlie majesty of . law prevailed over the 
emotions of kindred, and the spectators are said to 
have gazed more at the judge than on the culprits on 
that august occasion, and to have regarded the scene 
as a most illustrious exhibition of moral heroism. 
A judge should be upright, and Samuel brought to 
the judicial seat a character fitted for the high office 
he had to discharge. He was a man of God. His 
life was consistent in all its actions. Whether he 
ministered at the altar, or presided in the assembly 
of the people, or spoke in the name of the Lord, or 
directed his own house, he was the same. Keligion 
pervaded his life and occupation. This is beauti- 
fully referred to in the words, “There [at Bamah] 
was his house ; and there he judged Israel ; and there 
he built an altar to the Lord.” The altar was beside 
his bench and home. The profession of his faith 
was beside his robe of office. The believer was in 
the judge. He connected the official with the per- 
sonal so intimately, that he could not be a godly man 
without also being at the same time an upright judge- 
He sought to maintain a good conscience in court as 
well as at home. This was the highest honor which 
his official dignity could obtain, and it was the best 
guarantee to the people .over whom he presided, that 
his decisions in all their controversies would be 
accordant with the law of the Lord. This made 
Samuel the father of his people, and the whole of 
Israel as his family. Nor has he stood alone in judi- 
cial integrity and personal piety. Sir Matthew Hale 
was a man after Samuel’s pattern. Under the power 
10 


218 


THE HEROES OF FAITH. 


of godliness, and familiar with the word of God, he 
sought to evidence the principles of religion in the 
practice of his profession. When he was an advo- 
cate, he would not plead a case if convinced of its 
injustice, and when he rose to the bench and was 
Chief Baron of the Exchequer, he was noted for the 
impartiality of his decisions. A peer of the realm, 
who had a case in court, once called upon him to give 
him private information, that he might have fuller 
understanding of it when it was brought up for judg- 
ment. Sir Matthew is reported to have said that “he 
did not deal fairly to come to his chamber about such 
affairs, for he never received any information of causes 
but in open court, where both parties were to be heard 
alike.” The duke complained to the king, but his 
Majesty observed, that “he believed he would have 
used him no better if he had gone to solicit him in 
any of his cases.” Sir Matthew feared God and 
regarded man, but his integrity and righteousness 
were not to be sacrificed. He loved the Lord’s day 
and gave a most illustrious example of its strict ob- 
servance.' This is his testimony : “ Though my 

hands and my mind have been as full of secular busi- 
ness, both before and after I was judge, as it may be 
any- man’s in England, yet I never wanted time in 
six days to ripen and fit myself for the business and 
employments I had to do, though I borrowed not- 
one minute from the Lord’s day to prepare for it by 
study or otherwise.” Sir William Jones was another 
illustrious example. 

What a blessing to a country is a just judge — - 


THE FAITH OF SAMUEL. 


219 


wliat a curse an unjust one ! Those appointed to the 
judiciary, should always be men of sterling worth and 
strict integrity. We thank God we have no such 
monsters as Jeffreys on our judicial benches, who 
would maliciously convict, and barbarously punish 
those who worship the God of their fathers, accord- 
ing to the dictates of their consciences. Would that 
ih.Q faith and piety of Samuel were realized by all our 
esteemed judges. Their honesty, integrity, and up- 
rightness, we would not venture to call in question. 
Some of them, too, have faith in God. Would they 
may all enjoy the same blessing. 

4. He was an exemplary preaxher. 

He shunned not to declare the whole counsel of 
God. He preached the duty of repentance, and its 
absolute necessity. This subject is not a new theme. 
The preaching of repentance began early. It was 
the subject of Noah’s alarm-cry to the gigantic sin- 
ners of the antediluvian world. It was the burden 
of Elijah’s prophetic message to the idolatrous Israel- 
ites. It was the substance of John" the Baptist’s cry 
in the wilderness. The whole of the Apostles en- 
forced it upon an impenitent, godless people. It 
rang through Germany by Martin Luther’s trumpet- 
tongue, and echoed among the Alpine valleys from 
Zwinglius’ patriotic soul. It thundered throughout 
Scotland from the lips of the stern and intrepid Knox. 
It w^as the subject of Latimer’s blunt homethrusts to 
the practical heart of England ; and the same might 
be affirmed of Tennent and Shepherd in this country, 
also of Baxter, Alleine and Elavel, and others. 


220 


THE HEKOES OF FAITH.. 


Samuel, too, was not of that class who preached to 
please men, or to coax worldly applause. He preached 
to awaken and benefit. Kepentance was his awake n- 
•ing theme. He sought fruits meet for repentance. 

The people were anxious, for sin oppressed their 
souls ; but Samuel did not rest satisfied with the 
expressed emotion. He demanded instant proof of 
professed sincerity : “If ye do return unto the Lord 
with all your hearts, then put away the strange gods 
and Ashtaroth from among you, and prepare your 
hearts unto the Lord and serve Him only.” To give 
up evil ways is one of the earliest signs of a penitent 
soul. It is indispensable to separate from whatever 
contaminates the soul. To put away idolatry was, 
therefore, the first requirement which Samuel made 
of the awakened people. They had been defiled by 
their foul idolatries. They had defiled the land with 
their imported images. But if they would return to 
God, they must remove these pollutions. “ Then 
the children of Israel did put away Baalim and Ash- 
taroth.” Their smarting souls were glad to do any- 
thing which would expedite relief. Their sense of 
divine purity and authority led them to put away 
what they knew to be offensive to the Holy One. 
This is always so. At the time of the Protestant 
Beformation, when the people were awakened, they 
cleared the churches and also their houses of all 
images used for worship. When Christianity was 
successfully introduced among the South Sea Island- 
ers, the burning of the idols was the proof of their 
sincere awakening. When your soul is convicted of 


THE FAITH OF SAMUEL.. 


221 


sin, and tlie light of God’s holy law flashes upon your 
guilty pursuits, the first proof of your real repentance 
will be the abandonment of these indulgences. This 
is the trial of conviction. You may profess anxiety 
to be saved, and mourn over your sins ; but so long 
as you do not give up what comes between your soul 
and God, you have not sincerely repented. You may 
mean well ; but so long as you do not deny ungodli- 
ness and worldly lusts, your soul is endangered. 
“ Bring forth, therefore, fruits meet for repentance.” 
Matt. iii. 8. 

5. He consecrated Ms youth to God. 

I mention this last, as I want to have a parting 
word with the young. It is said that “Samuel minis- 
tered before the Lord, being a child, girded with a 
linen ephod.” Seeking God early, he found Him, 
and finding Him, he devoted his first and best days 
to His service. 

“ When Samuel was young, he first knew the Lord ; 

He slept in His smile, and rejoiced in His word. 

So most of God’s children are early brought nigh ; 

Oh, seek Him in youth — to a Saviour now fiy.’’ 

How is it with you, my,young friends ? Have you, 
like Samuel, in youth, begun to seek and to serve the 
Lord? If not, you ought to. It is not too soon. 
The earlier the better. God wants the flower of your 
life — the bloom of your youth, and not the fading 
remnant’ of it. Do not give your best days to Satan, 
and dream that the remnant of your life is good 
enough for God. Don’t wait till you are a worthless 
10 - 


222 


THE HEROES OF FAITH.' 


and wrinkled old sinner, and think that it is time 
enough then to go to God in penitence and prayer. 
Of what service can you be then? Besides, if you 
wait till then, it is likely enough you will be like the 
rest of those hardened and stubborn, who live to old 
age without God, and die at last like heathens, with- 
out hope in the world. Come now and seek God as 
your father. Come now and enter his service. 
There is no time like 'youth to serve the Lord. 

“ Come, while the blossoms of thy years are brightest, 

Thou youthful wanderer in a flowery maze ; 

Come while the restless heart is bounding lightest, 

And joy’s pure sunbeams tremble in thy ways ; 

Come while sweet thoughts, like summer buds unfolding, 

Waken rich feelings in the careless breast; 

While yet thy hand the ephemeral wreath is holding, 

Come and secure interminable rest. 

“ Soon will the freshness of thy days be over. 

And thy free buoyancy of soul be flown ; 

Pleasure will fold her wing, and friend and lover 
Will to the embrace of the worm be gone ; 

Those who now bless thee will have passed forever. 

Their looks of kindness will be lost to thee ; 

Thou wilt need balm to heal thy spirit’s fever, 

As thy sick heart broods over years to be. 

“ Come while the morning of thy life is glowing, 

Ere the dim phantoms thou art chasing, die — 

Ere the gay spell which earth is round thee throwing 
Fades like the crimson from a sunset sky. 

Life is but shadows, save a promise given 
Which lights up sorrow with a fadeless ray ; 

0 touch the sceptre ! with a hope in Heaven, 

Come, turn thy spirit from the world away. 



I 




THE FAITH OF SAMUEL. 


223 


“ Then -will the crosses of this brief existence 
Seem airy nothings to thine ardent soul ; 

And shining brightly in the forward distance, 

Will of thy patient race appear the goal. 

Horae of the weary 1 where in peace reposing, 

The spirit lingers in unclouded bliss; 

Though o’er its dust the curtained grave is closing, 
Who would not early choose a lot like this?” 


\ 




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Deacidified using the Bookkeeper process. I 
Neutralizing agent: Magnesium Oxide 
Treatment Date: May 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 
111 Thomson Park Drive 
Cranberry Township. PA 16066 
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